Text -- Matthew 11:1-14 (NET)

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

Jesus and John the Baptist

11:2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question: 11:3 “Are you the one who is to come, or should we look for another?” 11:4 Jesus answered them, “Go tell John what you hear and see: 11:5 The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone who takes no offense at me.” 11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 11:8 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes are in the homes of kings! 11:9 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 11:10 This is the one about whom it is written: ‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 11:11 “I tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is. 11:12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 11:13 For all the prophets and the law prophesied until John appeared. 11:14 And if you are willing to accept it, he is Elijah, who is to come.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 11:1

He departed thence to teach and preach ( metebē ekeithen tou didaskein kai kērussein ).

In five instances (Mat 7:28; Mat 11:1; Mat 13:53; Mat 19:1; Mat 26:1) after great discourses by Jesus "the transition to what follows is made with the formula, ‘ And it came to pass when Jesus had ended’ "(McNeile). This is a wrong chapter division, for Mat 11:1 belongs with the preceding section.

Robertson: Mat 11:1

"Commanding" ( diatassōn , complementary participle with etelesen )

, means giving orders in detail (diȧ ) for each of them. Note both "teach and preach"as in Mat 4:23. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come"(Luk 10:1)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mar 6:30). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.

Robertson: Mat 11:2

John heard in the prison ( ho de Iōanēs akousas en tōi desmōtēriōi ).

Probably (Luk 7:18) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Act 5:21, Act 5:23; Act 16:26). See note on Mat 4:12. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant. XVIII. v.2). John’ s disciples had access to him. So he sent word by (dia , not duo as in Luk 7:19) them to Jesus.

Robertson: Mat 11:3

He that cometh ( ho erchomenos ).

This phrase refers to the Messiah (Mar 11:9; Luk 13:35; Luk 19:38; Heb 10:37; Psa 118:26; Dan 7:13). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another"(heteron ) after Jesus? John had been in prison "long enough to develop a prison mood "(Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my John the Loyal ). John longed for reassurance.

Robertson: Mat 11:4

The things which ye do hear and see ( ha akouete kai blepete ).

This symbolical message was for John to interpret, not for them.

Robertson: Mat 11:5

And the dead are raised up ( kai nekroi egeirontai ).

Like that of the son of the widow of Nain. Did he raise the dead also on this occasion? "Tell John your story over again and remind him of these prophetic texts, Isa 35:5; Isa 61:1"(Bruce). The items were convincing enough and clearer than mere eschatological symbolism. "The poor"in particular have the gospel, a climax.

Robertson: Mat 11:6

Whosoever shall find none occasion of stumbling in me ( hos an mē skandalisthēi en emoi ).

Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus"(Plummer).

Robertson: Mat 11:7

As these went their way ( toutōn poreuomenōn ).

Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? "It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death"(Plummer).

Robertson: Mat 11:7

A reed shaken by the wind ( kalamon hupo anemou saleuomenon ).

Latin calamus . Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Mat 27:29), as a measuring rod (Rev 11:1), of a writer’ s pen (3Jo 1:13). The reeds by the Jordan bent with the wind, but not so John.

Robertson: Mat 11:9

And much more than a prophet ( kai perissoteron prophētou ).

Ablative of comparison after perissoteron itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness"(Bruce). And then he was the Forerunner of the Messiah (Mal 3:1).

Robertson: Mat 11:11

He that is but little ( ho mikroteros ).

The Authorized Version here has it better, "he that is least."The article with the comparative is a growing idiom in the vernacular Koiné for the superlative as in the modern Greek it is the only idiom for the superlative (Robertson, Grammar of the Greek N.T. , p. 668). The papyri and inscriptions show the same construction. The paradox of Jesus has puzzled many. He surely means that John is greater (meizōn ) than all others in character, but that the least in the kingdom of heaven surpasses him in privilege. John is the end of one age, "until John"(Mat 11:14), and the beginning of the new era. All those that come after John stand upon his shoulders. John is the mountain peak between the old and the new.

Robertson: Mat 11:12

Suffereth violence ( biazetai ).

This verb occurs only here and in Luk 16:16 in the N.T. It seems to be middle in Luke and Deissmann ( Bible Studies , p. 258) quotes an inscription "where biazomai is without doubt reflexive and absolute"as in Luk 16:16. But there are numerous papyri examples where it is passive (Moulton and Milligan, Vocabulary , etc.) so that "there seems little that promises decisive help for the difficult Logion of Mat 11:12; Luk 16:16."So then in Mat 11:12 the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force"(biastai harpazousin autēn ) or seize it like a conquered city. The middle voice may mean "experiences violence"or "forces its way"like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples"(Hort, Judaistic Christianity , p. 26).

Robertson: Mat 11:14

This is Elijah ( autos estin Eleias ).

Jesus here endorses John as the promise of Malachi. The people understood Mal 4:1 to mean the return of Elijah in person. This John denied as to himself (Joh 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Mat 17:12). He emphasizes the point: "He that hath ears to hear, let him hear."

Vincent: Mat 11:1

Commanding ( διατάσσων )

The preposition διά has a distributive force: giving to each his appropriate charge.

Vincent: Mat 11:1

Their cities ( αὐτῶν )

The towns of those to whom he came - the Galilaeans. Compare Mat 4:23.

Vincent: Mat 11:2

Two of his disciples ( δύο )

But the correct reading is διά , by. He sent by his disciples. So Rev.

Vincent: Mat 11:3

Thou

Emphatic. Art thou " the Coming One?" - a current phrase for the Messiah.

Vincent: Mat 11:5

The lame walk

Tynd., The halt go.

Vincent: Mat 11:6

Be offended ( σκανδαλιοθῇ )

See on Mat 5:29. Rev., shall find none occasion of stumbling. Compare Wyc., shall not be slandered.

Vincent: Mat 11:7

As they departed ( τούτων δὲ πορευομένων )

Rev., more literal and better, as these went their way; or while they, John's disciples, were departing' thus giving the simultaneousness of Jesus' words with the act of departure.

Vincent: Mat 11:7

To see ( θεάσασθαι )

Rev., to behold. θεᾶσθαι , like θεωρεῖν , expresses the calm, continuous contemplation of an object which remains before the spectator. Compare Joh 1:14. Another verb is used in Christ's repetition of the question, Mat 11:8, Mat 11:9; ἰδεῖν in the ordinary sense of seeing. The more earnest expression suits the first question.

Vincent: Mat 11:12

Suffereth violence ( βιάζεται )

Lit., is forced, overpowered, taken by storm. Christ thus graphically portrays the intense excitement which followed John's ministry; the eager waiting, striving, and struggling of the multitude for the promised king.

Vincent: Mat 11:12

The violent take it by force ( βιασταὶ ἁρπάζουσιν αὐτήν )

This was proved by the multitudes who followed Christ and thronged the doors where he was, and would have taken him by force (the same word) and made him a king (Joh 6:15). The word take by force means literally to snatch away, carry off. It is often used in the classics of plundering. Meyer renders, Those who use violent efforts, drag it to themselves. So Tynd., They that make violence pull it unto them. Christ speaks of believers. They seize upon the kingdom and make it their own. The Rev., men of violence, is too strong, since it describes a class of habitually and characteristically violent men; whereas the violence in this case is the result of a special and exceptional impulse. The passage recalls the old Greek proverb quoted by Plato against the Sophists, who had corrupted the Athenian youth by promising the easy attainment of wisdom: Good things are hard. Dante has seized the idea:

" Regnum coelorum (the kingdom of heaven) suffereth violence

From fervent love, and from that living hope

That overcometh the divine volition;

Not in the guise that man o'ercometh man,

But conquers it because it will be conquered,

And conquered, conquers by benignity."

Parad., xx., 94-99.

Vincent: Mat 11:14

If ye will ( εἰ θέλετε )

More correctly, Rev., If ye are willing or disposed. For there would naturally be an unwillingness to receive the statement about John's high place, in view of John's imprisonment.

Wesley: Mat 11:1

The other cities of Israel.

Wesley: Mat 11:2

Not because he doubted himself; but to confirm their faith. Luk 7:18.

Wesley: Mat 11:3

The Messiah.

Wesley: Mat 11:4

Which are a stronger proof of my being the Messiah, than any bare assertion can be.

Wesley: Mat 11:5

The greatest mercy of all. Isa 29:18; Isa 35:5.

Wesley: Mat 11:6

Notwithstanding all these proofs that I am the Messiah.

Wesley: Mat 11:7

Of whom probably he would not have said so much when they were present.

Wesley: Mat 11:7

No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.

Wesley: Mat 11:8

An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.

Wesley: Mat 11:9

For the prophets only pointed me out afar off; but John was my immediate forerunner.

Wesley: Mat 11:10

Mal 3:1.

Wesley: Mat 11:11

Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, which constitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.

Wesley: Mat 11:12

That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.

Wesley: Mat 11:13

For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. Luk 16:16.

Wesley: Mat 11:14

Mal 4:5.

JFB: Mat 11:1

Rather, "the twelve disciples,"

JFB: Mat 11:1

This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Luk 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (Mar 6:12-13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see Jam 5:14, and compare Mar 6:12-13) --not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as BENGEL remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.

JFB: Mat 11:2

For the account of this imprisonment, see on Mar 6:17-20.

JFB: Mat 11:2

On the whole passage, see on Luke 7:18-35.

Clarke: Mat 11:1

To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister

Their cities - The cities of the Jews.

Clarke: Mat 11:2

John had heard in the prison - John was cast into prison by order of Herod Antipas, Mat 14:3, etc., (where see the notes), a little after our Lord began his public ministry, Mat 4:12; and after the first passover, Joh 3:24.

Clarke: Mat 11:3

Art thou he that should come - Ο ερχομενος, he that cometh, seems to have been a proper name of the Messiah; to save or deliver is necessarily implied. See on Luk 7:19 (note)

There is some difficulty in what is here spoken of John. Some have thought he was utterly ignorant of our Lord’ s Divine mission, and that he sent merely for his own information; but this is certainly inconsistent with his own declaration, Luk 3:15, etc.; Joh 1:15, Joh 1:26, Joh 1:33, Joh 3:28, etc. Others suppose he sent the message merely for the instruction of his disciples; that, as he saw his end approaching, he wished them to have the fullest conviction that Jesus was the Messiah, that they might attach themselves to him

A third opinion takes a middle course between the two former, and states that, though John was at first perfectly convinced that Jesus was the Christ, yet, entertaining some hopes that he would erect a secular kingdom in Judea, wished to know whether this was likely to take place speedily. It is very probable that John now began, through the length of his confinement, to entertain doubts, relative to his kingdom, which perplexed and harassed his mind; and he took the most reasonable way to get rid of them at once, viz. by applying to Christ himself

Clarke: Mat 11:3

Two of his disciples - Instead of δυο, two, several excellent MSS., with both the Syriac, Armenian, Gothic, and one copy of the Itala, have δια, by; he sent by his disciples.

Clarke: Mat 11:4

Go and show John the things - ye do hear and see - Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but because he demonstrates by his conduct that his pretensions are not vain.

Clarke: Mat 11:5

The blind receive their sight, etc. - Αναβλεπωσι, look upwards, contemplating the heavens which their Lord hath made

Clarke: Mat 11:5

The lame walk - Περιπατωσι, they walk about; to give the fullest proof to the multitude that their cure was real. These miracles were not only the most convincing proofs of the supreme power of Christ, but were also emblematic of that work of salvation which he effects in the souls of men

1.    Sinners are blind; their understanding is so darkened by sin that they see not the way of truth and salvation

2.    They are lame - not able to walk in the path of righteousness

3.    They are leprous, their souls are defiled with sin, the most loathsome and inveterate disease; deepening in themselves, and infecting others

4.    They are deaf to the voice of God, his word, and their own conscience

5.    They are dead in trespasses and sins; God, who is the life of the soul, being separated from it by iniquity

Nothing less than the power of Christ can redeem from all this; and, from all this, that power of Christ actually does redeem every penitent believing soul. Giving sight to the blind, and raising the dead, are allowed by the ancient rabbins to be works which the Messiah should perform, when he should manifest himself in Israel

Clarke: Mat 11:5

The poor have the Gospel preached to them - And what was this Gospel? Why, the glad tidings that Jesus Christ came into the world to save sinners: that he opens the eyes of the blind; enables the lame to walk with an even, steady, and constant pace in the way of holiness; cleanses the lepers from all the defilement of their sins; opens the ears of the deaf to hear his pardoning words; and raises those who were dead in trespasses and sins to live in union with himself to all eternity.

Clarke: Mat 11:6

Blessed is he whosoever shall not be offended in me - Or, Happy is he who will not be stumbled at me; for the word σκανδαλιζεσθαι, in its root, signifies to hit against or stumble over a thing, which one may meet with in the way. The Jews, as was before remarked, expected a temporal deliverer. Many might he tempted to reject Christ, because of his mean appearance, etc., and so lose the benefit of salvation through him. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness he condemns the pride and pomp of this world. He who will not humble himself, and become base, and poor, and vile in his own eyes, cannot enter into the kingdom of God. It is the poor, in general, who hear the Gospel; the rich and the great are either too busy, or too much gratified with temporal things, to pay any attention to the voice of God.

Clarke: Mat 11:7

What went ye out into the wilderness to see? - The purport of our Lord’ s design, in this and the following verses, is to convince the scribes and Pharisees of the inconsistency of their conduct in acknowledging John Baptist for a divinely authorized teacher, and not believing in the very Christ which he pointed out to them. He also shows, from the excellencies of John’ s character, that their confidence in him was not misplaced, and that this was a farther argument why they should have believed in him, whom the Baptist proclaimed as being far superior to himself

Clarke: Mat 11:7

A reed shaken with the wind? - An emblem of an irresolute, unsteady mind, which believes and speaks one thing to-day, and another to-morrow. Christ asks these Jews if they had ever found any thing in John like this: Was he not ever steady and uniform in the testimony he bore to me? The first excellency which Christ notices in John was his steadiness; convinced once of the truth, he continued to believe and assert it. This is essentially necessary to every preacher, and to every private Christian. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on; there is much reason to believe that such a person is either mentally weak, or has never been rationally and divinely convinced of the truth.

Clarke: Mat 11:8

A man clothed in soft raiment? - A second excellency in John was, his sober and mortified life. A preacher of the Gospel should have nothing about him which savours of effeminacy and worldly pomp: he is awfully mistaken who thinks to prevail on the world to hear him and receive the truth, by conforming himself to its fashions and manners. Excepting the mere color of his clothes, we can scarcely now distinguish a preacher of the Gospel, whether in the establishment of the country, or out of it, from the merest worldly man. Ruffles, powder, and fribble seem universally to prevail. Thus the Church and the world begin to shake hands, the latter still retaining its enmity to God. How can those who profess to preach the doctrine of the cross act in this way? Is not a worldly-minded preacher, in the most peculiar sense, an abomination in the eyes of the Lord

Clarke: Mat 11:8

Are in kings’ houses - A third excellency in John was, he did not affect high things. He was contented to live in the desert, and to announce the solemn and severe truths of his doctrine to the simple inhabitants of the country. Let it be well observed, that the preacher who conforms to the world in his clothing, is never in his element but when he is frequenting the houses and tables of the rich and great.

Clarke: Mat 11:9

A prophet? yea - and more than a prophet - That is, one more excellent ( περισσοτερον ) than a prophet; one greatly beyond all who had come before him, being the immediate forerunner of Christ, (see below), and who was especially commissioned to prepare the way of the Lord

This was a fourth excellency: he was a prophet, a teacher, a man divinely commissioned to point out Jesus and his salvation; and more excellent than any of the old prophets, because he not only pointed out this Christ, but saw him, and had the honor of dying for that sacred truth which he steadily believed and boldly proclaimed.

Clarke: Mat 11:10

Behold, I send my messenger - A fifth excellency of the Baptist was, his preparing the way of the Lord; being the instrument, in God’ s hand, of preparing the people’ s hearts to receive the Lord Jesus; and it was probably through his preaching that so many thousands attached themselves to Christ, immediately on his appearing as a public teacher.

Clarke: Mat 11:11

A greater than John the Baptist - A sixth excellency of the Baptist - he was greater than any prophet from the beginning of the world till that time: -

1st. Because he was prophesied of by them, Isa 40:3, and Mal 3:1, where Jesus Christ himself seems to be the speaker

2ndly. Because he had the privilege of showing the fulfillment of their predictions, by pointing out that Christ has now come, which they foretold should come. An

3dly. Because he saw and enjoyed that salvation which they could only foretell. See Quesnel

Clarke: Mat 11:11

Notwithstanding, he that is least in the kingdom of heaven - By the kingdom of heaven in this verse is meant, the fullness of the blessings of the Gospel of peace; which fullness was not known till after Christ had been crucified, and had risen from the dead. Now the least in this kingdom, the meanest preacher of a crucified, risen, and glorified Savior, was greater than John, who was not permitted to live to see the plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe

1st. That the kingdom of heaven here does not mean the state of future glory. See Mat 3:2

2dly. That it is not in holiness or devotedness to God that the least in this kingdom is greater than John; bu

3dly. That it is merely in the difference of the ministry

The prophets pointed out a Christ that was coming; John showed that that Christ was then among them; and the preachers of the Gospel prove that this Christ has suffered, and entered into his glory, and that repentance and remission of sins are proclaimed through his blood. There is a saying similar to this among the Jews: "Even the servant maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the prophets had seen."

Clarke: Mat 11:12

The kingdom of heaven suffereth violence - The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once on the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. Christ himself said, The tax-gatherers and harlots go before you into the kingdom of God. See the parallel place, Luk 7:28-30. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest: all hell will oppose him in every step he takes; and if a man be not absolutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expense, he will surely perish everlastingly. This requires a violent earnestness.

Clarke: Mat 11:13

All the prophets and the law prophesied until John - I believe προεφητευσαν means here, they taught, or continued to instruct. They were the instructers concerning the Christ who was to come, till John came and showed that all the predictions of the one, and the types and ceremonies of the other were now about to be fully and finally accomplished; for Christ was now revealed. The word is taken in this sense, Mat 7:22.

Clarke: Mat 11:14

This is Elias, which was for to come - This should always be written Elijah, that as strict a conformity as possible might be kept up between the names in the Old Testament and the New. The Prophet Malachi, who predicted the coming of the Baptist in the spirit and power of Elijah, gave the three following distinct characteristics of him. First, That he should be the forerunner and messenger of the Messiah: Behold I send my messenger before me, Mal 3:1. Secondly, That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid. Thirdly, That he should preach repentance to the Jews; and that, some time after, the great and terrible day of the Lord should come, and the Jewish land be smitten with a curse, Mal 4:5, Mal 4:6. Now these three characters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a convincing proof that Jesus was the promised Messiah.

Calvin: Mat 11:1

Mat 11:1.And it happened that when Jesus had made an end In this passage Matthew means nothing more than that Christ did not desist from the exercise of his office, while the Apostles were laboring in another direction. As soon, therefore, as he sent them away, with the necessary instructions, to perambulate Judea, he performed the duties of a teacher in Galilee. The word commanding, which Matthew employs, is emphatic; for he means that they did not receive a commission to do what they pleased, but were restricted and enjoined as to the statements which they should make, and the manner in which they should conduct themselves.

Calvin: Mat 11:2

2.Now when John had heard The Evangelists do not mean that John was excited by the miracles to acknowledge Christ at that time as Mediator; but, perceiving that Christ had acquired great reputation, and concluding that this was a fit and seasonable time for putting to the test his own declaration concerning him, he sent to him his disciples. The opinion entertained by some, that he sent them partly on his own account, is exceedingly foolish; as if he had not been fully convinced, or obtained distinct information, that Jesus is the Christ. Equally absurd is the speculation of those who imagine that the Baptist was near death, and therefore inquired what message he should carry, from Christ’s mouth as it were, to the deceased fathers. It is very evident that the holy herald of Christ, perceiving that he was not far from the end of his journey, and that his disciples, though he had bestowed great pains in instructing them, still remained in a state of hesitation, resorted to this last expedient for curing their weakness. He had faithfully labored, as I have said, that his disciples should embrace Christ without delay. His continued entreaties had produced so little effect, that he had good reason for dreading that, after his death, they would entirely fall away; and therefore he earnestly attempted to arouse them from their sloth by sending them to Christ. Besides, the pastors of the Church are here reminded of their duty. They ought not to endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was not the bridegroom, (Joh 3:29.) As the faithful friend of the bridegroom he presents the bride chaste and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul tells us that he kept the same object in view, (2Co 11:2,) and the example of both is held out for imitation to all the ministers of the Gospel.

Calvin: Mat 11:3

3.Art thou he who was to come? John takes for granted what the disciples had known from their childhood; for it was the first lesson of religion, and common among all the Jews, that Christ was to come, bringing salvation and perfect happiness. On this point, accordingly, he does not raise a doubt, but only inquires if Jesus be that promised Redeemer; for, having been persuaded of the redemption promised in the Law and the Prophets, they were bound to receive it when exhibited in the person of Christ. He adds, Do we look for another? By this expression, he indirectly glances at their sloth, which allowed them, after having been distinctly informed, to remain so long in doubt and hesitation. At the same time, he shows what is the nature and power of faith. Resting on the truth of God, it does not gaze on all sides, does not vary, but is satisfied with Christ alone, and will not be turned to another.

Calvin: Mat 11:4

4.Go and relate to John As John had assumed for the time a new character, so Christ enjoins them to carry to him that message, which more properly ought to have been addressed to his disciples. He gives an indirect reply, and for two reasons: first, because it was better that the thing should speak for itself; and, secondly, because he thus afforded to his herald a larger subject of instruction. Nor does he merely supply him with bare and rough materials in the miracles, but adapts the miracles to his purpose by quotations from the Prophets. He notices more particularly one passage from the 35^th, and another from the 61^st, chapter of Isaiah, for the purpose of informing John’s disciples, that what the Prophets declared respecting the reign of Christ was accomplished and fulfilled. The former passage contains a description of Christ’s reign, under which God promises that he will be so kind and gracious as to grant relief and assistance for every kind of disease. He speaks, no doubt, of spiritual deliverance from all diseases and remedies; but under outward symbols, as has been already mentioned, Christ shows that he came as a spiritual physician to cure souls. The disciples would consequently go away without any hesitation, having obtained a reply which was clear and free from all ambiguity.

The latter passage resembles the former in this respect. It shows that the treasures of the grace of God would be exhibited to the world in Christ, and declares that Christ is expressly set apart for the poor and afflicted. This passage is purposely quoted by Christ, partly to teach all his followers the first lesson of humility, and partly to remove the offense which the flesh and sense might be apt to raise against his despicable flock. We are by nature proud, and scarcely anything is much valued by us, if it is not attended by a great degree of outward show. But the Church of Christ is composed of poor men, and nothing could be farther removed from dazzling or imposing ornament. Hence many are led to despise the Gospel, because it is not embraced by many persons of eminent station and exalted rank. How perverse and unjust that opinion is, Christ shows from the very nature of the Gospel, since it was designed only for the poor and despised. Hence it follows, that it is no new occurrence, or one that ought to disturb our minds, if the Gospel is despised by all the great, who, puffed up with their wealth, have no room to spare for the grace of God. Nay, if it is rejected by the greater part of men, there is no reason to wonder; for there is scarcely one person in a hundred who does not swell with wicked confidence. As Christ here guards his Gospel against contempt, he likewise reminds us who they are that are qualified to appreciate the grace of salvation which it offers to them; and in this manner, kindly inviting wretched sinners to the hope of salvation, raises them to full confidence.

Calvin: Mat 11:5

5.The poor receive the message of the Gospel By the poor are undoubtedly meant those whose condition is wretched and despicable, and who are held in no estimation. However mean any person may be, his poverty is so far from being a ground of despair, that it ought rather to animate him with courage to seek Christ. But let us remember that none are accounted poor but those who are really such, or, in other words, who lie low and overwhelmed by a conviction of their poverty.

Calvin: Mat 11:6

6.And blessed is he who shall not be offended in me. By this concluding statement Christ intended to remind them, that he who would adhere firmly and steadfastly to the faith of the Gospel must encounter offenses, which will tend to interrupt the progress of faith. This is said by way of anticipation, to fortify us against offenses; for we shall never want reasons for rejecting it, until our minds are raised above every offense. The first lesson, therefore, to be learned is, that we must contend with offenses, if we would continue in the faith of Christ; for Christ himself is justly denominated a

rock of offense and stone of stumbling, by which many fall,
(1Pe 2:8.)

This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ. ⁷

Calvin: Mat 11:7

Mat 11:7.And while they were departing Christ praises John before the people, in order that they may state from recollection what they have heard from him, and may give credit to his testimony. For his name was widely celebrated, and men spoke of him in lofty terms: but his doctrine was held in less estimation, and there were even few that waited on his ministrations. Christ reminds them, that those who went out to see him in the wilderness lost their pains, if they did not devoutly apply their minds and faculties to his doctrine. The meaning of the words, you went out into the wilderness, is this: “Your journey would have been an act of foolish and ridiculous levity, if you had not a fixed object in view. But it was neither worldly splendor nor any sort of amusement ¹² that you were in quest of: your design was, to hear the voice of God from the mouth of the Prophet. If therefore you would reap advantage from your undertaking, it is necessary that what he spoke should remain fixed in your memory.”

Calvin: Mat 11:8

8.Clothed with soft garments Those who think that Christ here condemns the extravagance of a court are mistaken. There are many other passages in which luxury of dress, and excessive attention to outward appearance, are censured. But this passage simply means, that there was nothing in the wilderness to attract the people from every quarter; that every thing there was rude and unpolished, and fitted only to inspire disgust; and that such elegance of dress as delights the eyes is rather to be looked for in the courts of kings. ¹³

Calvin: Mat 11:11

11.Verily I say to you These words not only maintain the authority of John, but elevate his doctrine above the ancient prophets, that the people may keep in view the right end of his ministry; for they mistook the design of his mission, and, in consequence of this, derived almost no advantage from his discourses. Accordingly, Christ extols and places him above the rank of the prophets, and gives the people to understand that he had received a special and more excellent commission. When he elsewhere says respecting himself that he was not a Prophet, (Joh 1:21,) this is not inconsistent with the designation here bestowed upon him by Christ. He was, no doubt, a Prophet, like others whom God had appointed in his Church to be expounders of the Law, and messengers of his will; but he was more excellent than the Prophets in this respect, that he did not, like them, make known redemption at a distance and obscurely under shadows, but proclaimed that the time of redemption was now manifest and at hand. Such too is the import of Malachi’s prediction, (Mal 3:1,) which is immediately added, that the pre-eminence of John consisted in his being the herald and forerunner of Christ; ¹⁴ for although the ancient Prophets spoke of his kingdom, they were not, like John, placed before his face, to point him out as present. As to the other parts of the passage, the reader may consult what has been said on the first chapter of Luke’s Gospel. ¹⁵

There hath not arisen Our Lord proceeds farther, and declares that the ministers of the Gospel will be as far superior to John as John was superior to the Prophets. Those who think that Christ draws a comparison between himself and John have fallen into a strange blunder; for nothing is said here about personal rank, but commendation is bestowed on the pre-eminence of office. This appears more clearly from the words employed by Luke, there is not a greater Prophet; for they expressly restrict his eminence to the office of teaching. In a word, this magnificent eulogium is bestowed on John, that the Jews may observe more attentively the commission which he bore. Again, the teachers who were afterwards to follow are placed above him, to show the surpassing majesty of the Gospel above the Law, and above that preaching which came between them. Now, as Christ intended to prepare the Jews for receiving the Gospel, we ought also, in the present day, to be aroused to listen with reverence to Christ speaking to us from the lofty throne of his heavenly glory; lest he take revenge for our contempt of him by that fearful curse which he pronounces on unbelievers by Malachi in the same passage.

The kingdom of heaven and the kingdom of God denote the new condition of the Church, as in other passages which have already occurred; for it was promised that at the coming of Christ all things would be restored. He that is least in the kingdom. The Greek word μικρότερος, which I have rendered least, is in the comparative degree, and signifies less; but the meaning is more clearly brought out, that all the ministers of the Gospel are included. Many of them undoubtedly have received a small portion of faith, and are therefore greatly inferior to John; but this does not prevent their preaching from being superior to his, because it holds out Christ as having rendered complete and eternal satisfaction by his one sacrifice, as the conqueror of death and the Lord of life, and because it withdraws the vail, and elevates believers to the heavenly sanctuary.

Calvin: Mat 11:12

12.Since the days of John I have no doubt that Christ speaks honorably of the majesty of the Gospel on this ground, that many sought after it with warm affection; for as God had raised up John to be the herald of the kingdom of his Son, so the Spirit infused such efficacy into his doctrine, that it entered deeply into the hearts of men and kindled that zeal. It appears, therefore, that the Gospel, which comes forward in a manner so sudden and extraordinary, ¹⁶ and awakens powerful emotions, must have proceeded from God. But in the second clause is added this restriction, that the violent take it by force The greater part of men were no more excited than if the Prophets had never uttered a word about Christ, or if John had never appeared as his witness; and therefore Christ reminds them, that the violence, of which he had spoken, existed only in men of a particular class. The meaning therefore is, A vast assembly of men is now collected, as if men were rushing violently forward to seize the kingdom of God; for, aroused by the voice of one man, they come together in crowds, and receive, not only with eagerness, but with vehement impetuosity, the grace which is offered to them. Although very many are asleep, and are no more affected than if John in the wilderness were acting a play which had no reference to them, yet many flock to him with ardent zeal. The tendency of our Lord’s statement is to show, that those who pass by in a contemptuous manner, and as it were with closed eyes, the power of God, which manifestly appears both in the teacher and in the hearers, are inexcusable. Let us also learn from these words, what is the true nature and operation of faith. It leads men not only to give, cold and indifferent assent when God speaks, but to cherish warm affection towards Him, and to rush forward as it were with a violent struggle.

Calvin: Mat 11:13

Mat 11:13.All the Prophets and the Law itself Prophesied. The word prophesied is emphatic; for the Law and the Prophets did not present God before the eyes of men, but represented him under figures and shadows as absent. The comparison, we now perceive, is intended to show, that it is highly criminal in men to remain indifferent, when they have obtained a manifestation of the presence of God, who held his ancient people in suspense by predictions. Christ does not class John with the ministers of the Gospel, though he formerly assigned to him an intermediate station between them and the Prophets. But there is no inconsistency here: for although John’s preaching was a part of the Gospel, it was little more than a first lesson.

Calvin: Mat 11:14

14.=== And if you are willing to receive === it He now explains more clearly in what manner John began to preach the kingdom of God It was in the character of that Elijah, who was to be sent before the face of God, (Mal 4:5.) Our Lord’s meaning therefore is, that the great and dreadful day of the Lord, which Malachi described, is now beheld by the Jews, when Elijah, who was there promised, discharges his office as a herald. Again, by this exception, if you are willing to receive it, he glances at their hardened obstinacy, in maliciously shutting their eyes against the clearest light. But will he cease to be Elijah, if he shall not be received? Christ does not mean that John’s official character ¹⁷ depends on their approbation; but having declared that he is Elijah, he charges them with carelessness and ingratitude, if he does not obtain that respect to which he is entitled.

Defender: Mat 11:2

John was imprisoned by Herod soon after he had baptized Jesus and had directed his own disciples to follow Christ (Mat 4:12; Joh 1:35). John had rebuked Herod's adultery (Mat 14:3, Mat 14:4) and had been jailed because of this. Apparently his remaining disciples still had access to him, for Herod still respected John and his influence."

Defender: Mat 11:3

John had clearly identified Jesus as the Messiah, as the Son of God, and as the Savior (Joh 1:25-34), but the sufferings of his unjust imprisonment had possibly clouded his thinking. Perhaps he assumed Christ should have saved him from Herod. On the other hand, he may have had an entirely different reason for this question (see note on Luk 7:19)."

Defender: Mat 11:10

The Lord here is quoting Mal 3:1, confirming the unique nature and mission of John the Baptist."

Defender: Mat 11:11

Thus, John was greater than Noah, Job, Abraham, Moses, David, Daniel, or any other of the ancient men of God. It is remarkable that John has been so largely ignored by modern expositors.

Defender: Mat 11:11

Since Old Testament believers will surely participate in the coming kingdom, this comment of the Lord's must relate to the future state of all who share in the kingdom of heaven. In that day, they will have resurrected bodies like that of Christ Himself and even conform to His moral perfection."

Defender: Mat 11:12

When John the Baptist came preaching the kingdom of heaven, he also came condemning sin and urging repentance and baptism to a new life. Some responded positively, but more reacted violently, as is often true when the gospel is preached. Those who react against the gospel would destroy the kingdom of heaven if they could but must settle for destroying as many of its servants as they can. For example, John was soon put to death, as was Christ, and eventually the apostles, as well as multitudes of Christ's followers through the centuries."

Defender: Mat 11:13

John was not the last of the Old Testament prophets, as some have thought, but the first of the New Testament prophets (see note on Mat 3:1)."

Defender: Mat 11:14

John the Baptist came "in the spirit and power of Elias" (Luk 1:17). He was, however, not Elijah (Elias), nor was he received as Elijah. In fact, after John's martyrdom, Jesus renewed the promise of Mal 4:5 that "Elias truly shall first come, and restore all things" (Mat 17:11)."

TSK: Mat 11:1

commanding : Mat 28:20; Joh 15:10,Joh 15:14; Act 1:2, Act 10:42; 1Th 4:2; 2Th 3:6, 2Th 3:10; 1Ti 6:14

he departed : Mat 4:23, Mat 9:35; Isa 61:1-3; Mar 1:38, Mar 1:39; Luk 4:15-21, Luk 8:1; Act 10:38

TSK: Mat 11:2

in : Mat 4:12, Mat 14:3; Mar 6:17; Luk 3:19, Luk 7:18-23; Joh 3:24

he : Mat 9:14; Joh 3:25-28, Joh 4:1; Act 19:1-3

TSK: Mat 11:3

Art : Mat 2:2-6; Gen 3:15, Gen 12:3, Gen 49:10; Num 24:17; Deu 18:15-18; Psa 2:6-12; Psa 110:1-5; Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Eze 34:23, Eze 34:24; Dan 9:24-26; Hos 3:5; Joe 2:28-32; Amo 9:11, Amo 9:12; Oba 1:21; Mic 5:2; Zep 3:14-17; Hag 2:7; Zec 9:9; Mal 3:1, Mal 4:2; Joh 4:21, Joh 7:31, Joh 7:41, Joh 7:42

he that : Mat 21:5, Mat 21:9; Mar 11:9; Luk 19:38; Joh 16:14, Joh 12:13; Heb 10:37

TSK: Mat 11:5

blind : Mat 9:30; Psa 146:8; Isa 29:18, Isa 35:4-6, Isa 42:6, Isa 42:7; Luk 4:18, Luk 7:21, Luk 7:22; Joh 2:23, Joh 3:2, Joh 5:36, Joh 10:25, Joh 10:38, Joh 14:11, Joh 14:12; Act 2:22, Act 4:9, Act 4:10

the lame : Mat 15:30,Mat 15:31, Mat 21:14; Act 3:2-8, Act 14:8-10

the lepers : Mat 8:1-4, Mat 10:8; 2Ki 5:7, 2Ki 5:14

the deaf : Isa 43:8; Mar 7:37, Mar 9:25

the dead : Mat 9:24, Mat 9:25; Luk 7:14-16, Luk 7:22; Joh 11:43, Joh 11:44

the poor : Mat 5:3; Psa 22:26, Psa 72:12, Psa 72:13; Isa 61:1-3, Isa 66:2; Zec 11:7; Luk 4:18; Jam 2:5

TSK: Mat 11:6

blessed : Mat 5:3-12; Psa 1:1, Psa 1:2, Psa 32:1, Psa 32:2, Psa 119:1; Luk 11:27, Luk 11:28

whosoever : Mat 13:55-57, Mat 15:12-14, Mat 18:7, Mat 24:10, Mat 26:31; Isa 8:14, Isa 8:15; Luk 2:34; Luk 4:23-29; Joh 6:60,Joh 6:61, Joh 6:66, Joh 7:41, Joh 7:42; Rom 9:32, Rom 9:33; 1Co 1:22, 1Co 1:23, 1Co 2:14; Gal 5:11; 1Pe 2:8

TSK: Mat 11:7

Jesus : Luk 7:24-30

What : Mat 3:1-3, Mat 3:5, Mat 21:25; Mar 1:3-5; Luk 3:3-7, Luk 8:18; Joh 1:38, Joh 5:35

A reed : Gen 49:4; 2Co 1:17, 2Co 1:18; Eph 4:14; Jam 1:6

TSK: Mat 11:8

A man : Mat 3:4; 2Ki 1:8; Isa 20:2; Zec 13:4; 1Co 4:11; 2Co 11:27; Rev 11:3

TSK: Mat 11:9

A prophet : Mat 11:13, Mat 11:14, Mat 14:5, Mat 17:12, Mat 17:13, Mat 21:24-26; Mar 9:11-13; Luk 1:15-17, Luk 1:76

TSK: Mat 11:10

Mat 3:3; Isa 40:3; Mal 3:1, Mal 4:5; Mar 1:2; Luk 7:26, Luk 7:27; Joh 1:23

TSK: Mat 11:11

born : Job 14:1, Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Eph 2:3

a greater : Mat 3:11; 1Sa 2:30; Luk 1:15, Luk 7:28; Joh 5:35

he that : Mat 5:19; Isa 30:26; Zec 12:8; Luk 9:48; Joh 1:15, Joh 1:27, Joh 3:30; 1Co 6:4; 1Co 15:9; Eph 3:8

greater : Joh 7:39, Joh 10:41; Rom 16:25, Rom 16:26; Col 1:26, Col 1:27; 2Ti 1:10; Heb 11:40; 1Pe 1:10

TSK: Mat 11:12

from : Mat 21:23-32; Luk 7:29, Luk 7:30, Luk 13:24, Luk 16:16; Joh 6:27; Eph 6:11-13; Phi 2:12

suffereth violence, and the violent take : or, is gotten by force, and they that thrust men take, etc

TSK: Mat 11:13

Mat 5:17, Mat 5:18; Mal 4:6; Luk 24:27, Luk 24:44; Joh 5:46, Joh 5:47; Act 3:22-24, Act 13:27; Rom 3:21

TSK: Mat 11:14

if : Eze 2:5, Eze 3:10,Eze 3:11; Joh 16:12; 1Co 3:2

this : Mat 17:10-13; Mal 4:5; Mar 9:11-13; Luk 1:17; Joh 1:21-23; Rev 20:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 11:1

And it came to pass ... - The directions to the apostles were given in the vicinity of Capernaum. The Saviour went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.

Barnes: Mat 11:2

The account contained in this chapter of Matthew, to the Mat 11:19, is found, with no material variation, in Luke 7:18-35. John was in prison. Herod had thrown him into confinement on account of his faithfulness in reproving him for marrying his brother Philip’ s wife. See Mat 14:3-4.

It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that he was the Messiah; or he might have been desirous of ascertaining for himself whether this person, of whom he heard so much, was the same one whom he had baptized, and whom he knew to be the Messiah. See Joh 1:29.

Barnes: Mat 11:3

Art thou he that should come? - That is, Art thou the Messiah, or the Christ? The Jews expected a Saviour. His coming had been long foretold, Gen 49:10; Isa 9:1-6; Isa 11:1-5; Isa 35:4-6; Isa 53:1-12; Dan 9:24-27. See also Joh 6:14. Compare Deu 18:18-19. In common language, therefore, he was familiarly described as "he that was to come."Luke adds here Luk 7:21, that at the time when the messengers came to him, Jesus "cured many of their infirmities, and plagues, and of evil spirits."An answer was therefore ready to the inquiries of John.

Barnes: Mat 11:4-5

Go and show John again ... - Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed performed miracles, but no prophet had performed so many, or any so important. Jesus, moreover, performed them "in his own name"and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do, and John might easily infer that he was the Christ.

The poor have the gospel preached to them - It was predicted of the Messiah that he would preach good tidings to the meek Isa 61:1; or, as it is rendered in the New Testament, "He hath anointed me to preach the gospel to the poor,"Luk 4:18. By this, therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony that the "poor"have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ, and no system of religion had attempted to instruct them before the Christian religion. In all other schemes the poor have been passed by as unworthy of notice.

Barnes: Mat 11:6

And blessed is he ... - The word "offence"means a "stumbling-block."See the notes at Mat 5:29. This verse might be rendered, "Happy is he to whom I shall not prove a stumbling-block."That is, happy is he who shall not take offence at my poverty and lowliness of life, so as to reject me and my doctrine. Happy is the one who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed or happy who should appreciate that evidence and embrace him as the Christ, in spite of his humble manner of life.

Barnes: Mat 11:7

And as they departed ... - Jesus took occasion, from the inquiries made by John’ s disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him when he preached in the desert Matt. 3, and it is probable that many had been attracted by the novelty of his appearance or doctrines, or had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions, to examine the motives by which they had been drawn to his ministry.

A reed shaken with the wind? - The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of "reeds"or "canes,"of a light fragile nature, easily shaken by the wind. They were therefore an image of a light, changing, inconstant man. John’ s sending to Christ to inquire his character might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness or fixed principles. Jesus, by asking this question, declared that, notwithstanding this appearance, this was not the character of John.

Barnes: Mat 11:8

Clothed in soft raiment - The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected, but not in the place where John was. This kind of clothing was an emblem of riches, splendor, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp - coarse in his exterior, hardy in his character, firm in his virtue, suited to endure trials and privations, and thus qualified to be the forerunner of the toiling and suffering Messiah.

Barnes: Mat 11:9

A prophet? - He next asks whether they went to see a prophet. They had regarded him as such, and Jesus tells them that in this their apprehensions of him were correct.

More than a prophet - Sustaining a character more elevated and sacred than the most distinguished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of the Messiah himself. He predicted his coming with still more clarity. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets.

Barnes: Mat 11:10

For this is he ... - The passage of Scripture here quoted is found in Mal 3:1. The substance of it is contained also in Isa 40:3.

Prepare thy way - That is, to prepare "the people;"to make them ready, by proper instructions, to receive the Messiah.

Barnes: Mat 11:11

Among them that are born of women - This is an emphatic way of saying that there "had never"been a greater "man"than John. See Job 14:1.

He that is least in the kingdom of heaven is greater than he - The phrase "kingdom of heaven"is used in many senses. See the notes at Mat 3:2. It here probably means, "in preaching the kingdom of God,"or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian that he had clearer views than Isaiah or John; but of the apostles of the Saviour, of the first preachers who were with him and who heard his instructions, it might be said that they had more correct apprehensions than any of the ancient prophets, or than John.

Barnes: Mat 11:12

And from the days of John ... - That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Mat 3:5. So, he says, it has continued. Since "the kingdom of heaven,"or "the gospel,"has been preached, there has been a "rush"to it. People have been "earnest"about it; they have come "pressing"to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers "pressed"upon them with violence and demolished the walls. With such "earnestness"and "violence,"he says, people had pressed around him and John since they began to preach. There is no allusion here to the manner in which individual sinners seek salvation, but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.

Barnes: Mat 11:13

All the prophets ... - It is meant by this verse that John introduced a new dispensation; and that the old one, under which the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. By the "law"is meant here the five books of Moses; by the prophets, the remainder of the books of the Old Testament.

Barnes: Mat 11:14

If ye will receive it - This is a mode of speaking implying that the doctrine which he was about to state was different from their common views; that he was about to state something which varied from the common expectation, and which therefore they might be disposed to reject.

This is Elias ... - That is, "Elijah."Elias is the "Greek"mode of writing the Hebrew word "Elijah."An account of him is found in the first and second books of Kings. He was a distinguished prophet, and was taken up to heaven in a chariot of fire, 2Ki 2:11. The prophet Malachi Mal 4:5-6 predicted that "Elijah"would be sent before the coming of the Messiah to prepare the way for him. By this was evidently meant, not that he should appear "in person,"but that one should appear with a striking resemblance to him; or, as Luke Luk 1:17 expresses it, "in the spirit and power of Elijah."But the Jews understood it differently. They supposed that Elijah would appear in person. They also supposed that Jeremiah and some other of the prophets would appear also to usher in the promised Messiah and to grace his advent. See Mat 16:14; Mat 17:10; Joh 1:21. This prevalent belief was the reason why he used the words "if ye will receive it,"implying that the affirmation that "John"was the promised Elijah was a doctrine contrary to their expectation.

Poole: Mat 11:1

Mat 11:2-6 John sendeth his disciples to Christ.

Mat 11:7-15 Christ’ s testimony concerning John.

Mat 11:16-19 The perverse judgments of the people concerning both

John and Christ.

Mat 11:20-24 Christ upbraideth the cities of Chorazin, Bethsaida,

and Capernaum with their long unfruitfulness and

impenitency.

Mat 11:25-27 He thanks the Father for revealing his gospel to the

simple only,

Mat 11:28-30 and invites the weary to partake of his rest.

We never find our Saviour idle, but continually going up and down doing good, and we find him most intent upon preaching and teaching, which doubtless is the great work of the ministers of the gospel; of what quality soever they be, they call pretend to no higher than Christ’ s. Nor did our Saviour think it enough to send others in his stead, as his curates, he went himself. Luke notes, Luk 10:1 , that he sent the seventy, two by two, into every city whither himself was to follow; so as it seems he did not judge it enough that one proclamation of the gospel should be made to them. For those that think there is a distinction to be made between preaching and teaching, khrussein and didaskein , they may learn from this text, that they are both the work of Christ’ s ministers, if they be bound to take example from their Master, and not think the servant is above his Lord. Those that under value preaching, as the least part of the ministerial work, do both forget this text, and what Paul said, that Christ sent him not to baptize, but to preach the gospel; that is, not so much to baptize as to preach. If any think that people are now so instructed that there is no such need of preaching, they should do well to question their people a little, and they may discover their own great mistakes. Besides that experience teacheth us, that those who are best instructed are most desirous of that which deserveth the name of preaching; which lets us know that there is yet something further to be known, or that we had need have our remembrance stirred up, or at least our affections quickened.

Poole: Mat 11:2-3

Ver. 2,3. The instance of this text alone is enough to convince the observing reader of holy writ, that the evangelists do not set down all things in that order as they were done. We have heard nothing before of John’ s being cast into prison in this gospel, nor do we hear any thing here of the story of it, till Mat 14:6 , when our evangelist occasionally relates it something largely. He here tells us of something done during his imprisonment, viz. his sending two of his disciples to Christ, to be satisfied whether he was the promised Messias, or they must look for another. Luke reports the same thing, Luk 7:19 . Could he that was sent before Christ to prepare his way, and that had baptized him, and seen the Spirit descending on him, and heard the voice from heaven, saying, This is my beloved Son, in whom I am well pleased, and who had showed Christ to his disciples, Joh 1:29-31 , &c., doubt whether he was the Messiah? Undoubtedly no; but John saw how some of his disciples, either envying for his sake, as Joh 3:26 , or else inclinable to the common error of the Jews about the Messiah, were something shaken with the clamours of the scribes and Pharisees (who were far more favourable to John than to Christ). That they might be satisfied from their own sight of the works of Christ, he a little before his death sendeth them to Christ on this errand,

Art thou he who should come (in the Greek, who is coming)? Which lets us know the full expectation the Jews generally had at that time of a Messias coming. They desire only to be satisfied whether Christ was he.

Poole: Mat 11:4-6

Ver. 4-6. We must imagine these disciples of John to have stayed with Christ some time, and to have seen him work some of these miracles, and to have heard him preach, and seen the great success of his ministry, and then to have left him with this answer. Luke therefore addeth, Luk 7:21 , And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then he repeateth the answer which we have here, in which our Saviour refereth unto his works as sufficiently testifying of him, Joh 5:36,37 10:25,37,38 . We read not that these disciples saw any dead person raised while they were with Christ, but it appeareth from Luk 7:18 , &c. that the report of such a miracle was the occasion of their coming to Christ.

The question is, how the sight of these things done by our Saviour could be a sufficient argument to confirm to them that he was the Messias, especially considering that his apostles did the same things?

Answer: First, it was prophesied by Isaiah, Isa 35:4-6 , that when God should come to save them, the eyes of the blind should be opened, and the ears of the deaf unstopped; then shall the lame man leap as an hart, and the tongue of the dumb sing: and Isa 61:1 , that the Messiah should preach good tidings to the meek, that is, the poor, Luk 4:18 , which Christ, Luk 4:21 , applied to himself. So that the fulfilling of these promises argued that the Messias was come, and no other was to be looked for, whether these things were done by him or by his disciples.

Secondly, the disciples as yet had done no such things, so as his doing of them plainly evidenced his Divine power; the others did them but as his disciples, by his power and authority.

Thirdly, it is more than probable, that when the disciples did them, they used some such form as Peter used, Act 3:6 , In the name of Jesus Christ of Nazareth rise up and walk. We find Peter, Act 3:12 , very wary that the people should not mistake in thinking they did it by their own power or holiness.

And the poor have the gospel preached unto them. Gr. ptwcoi euaggelizontai , which may be translated, the poor preach the gospel, in an active sense, as the word is used Luk 2:10 ; or, the poor are gospelized, taking the word in a passive sense, as Heb 4:2 1Pe 1:25 4:6 . In the passive sense it may be understood either of a more external reception of the gospel upon preaching, or of a more internal reception of the gospel by faith. In all senses it was true of the times of the Messiah,

1. The poor preached the gospel; nor was this a mean evidence that the Messiah was come, to see a few poor fishermen at his call leaving their nets and their friends, and following one calling them to preach a new doctrine to the new world.

2. The poor had the gospel preached to them; nor was this a less evidence of Christ to be the Messiah, considering the prophecy, Isa 61:1 , and the contempt of the poor amongst the Jews, Joh 7:49 .

But that the poor, who commonly are the more ignorant and rude sort of people, should vouchsafe to hear the gospel, and be turned into the likeness of the gospel upon Christ’ s preaching to them, this was yet a higher evidence. Many by poor understand the poor in spirit. The binding up of broken hearts, and bringing glad tidings to souls sadden on spiritual accounts is a great effect of the Divine power. It followeth, And blessed is he, whosoever shall not be offended in me. It is not improbable that our Saviour here reflects on the disciples of John, who out of a great honour for their master took many occasions to be offended at Christ. One while because he and his disciples did not first so often as they and the Pharisees, as Mat 9:14 ; another while because so many followed him, Joh 3:26 . But the words spoken have a further reference than to John’ s disciples. The Lord Jesus and his doctrine are to many a stone of stumbling and a rock of offence, according to the prophecy, Isa 8:14 Isa 28:16 Luk 2:34 Rom 9:33 1Co 1:23 1Pe 2:6 . The Jews stumbled at the meanness of his person and parentage, and the meanness of his followers. The Gentiles, not at these things only, but his ignominious death. At this day many stumble at the sublimeness and strictness of his doctrine, &c. Christ speaks here with reference to all, and pronounces that man a blessed man, who shall so take offence at nothing, whether respecting his person, his life, or his death, his doctrine, or his followers, as to deter or discourage him from embracing him, and believing in him as the Saviour of lost sinners, that shall by faith receive him.

Poole: Mat 11:7-9

Ver. 7-9. Luke repeating the same story, Luk 7:24-26 , instead of they that wear soft clothing, saith, they that are gorgeously apparelled, and live delicately, are in kings’ courts. Our Saviour here doth tacitly imply, that the ministers of the gospel should neither be uncertain and inconstant men, nor yet delicate men, affecting splendid apparel or delicate diet, but minding their great work, viz. the revelation of the will of God. But the scope of his present speech here, was to confirm the multitude in their good opinion of John, and to keep them from being scandalized, or altering their opinion of him, because he was now in prison. All men held John as a prophet, Mat 15:5; 21:26 . You went out (saith our Saviour) into the wilderness to hear John preach: you did not go out to see some idle, light man, such as a reed shaken with the wind, nor yet to see a man clothed gorgeously, (the wilderness is no place for such persons, they are to be found in the courts and palaces of princes), you went out to hear one revealing the will of God to you. Nor did you mistake. He was a prophet. Not that Prophet of which Moses spake, Deu 18:15 . But a prophet; yea, and more than a prophet; one that hath taught you what none of the prophets ever could teach you, that I, the Messias, am come; they could only tell you that I should come.

Poole: Mat 11:10-11

Ver. 10,11. St. Luke hath the same, Luk 7:27,28 , only he saith, there is not a greater prophet than John the Baptist. It was written, Mal 3:1 , Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. The latter part was a prophecy of Christ. The former part a prophecy of John the Baptist, and applied to him not in this text only, but Mar 1:2 Luk 1:76 7:27 . Christ is set out as a great Prince, who sends his harbingers before him to prepare his way, and by John’ s preaching we may learn the ministers’ duty, who are to prepare Christ’ s way to people’ s souls, viz. to preach repentance and faith in Christ.

Verily I say unto you, Among those that are born of women there hath not risen a greater that is, (as Luke expounds it), a greater prophet; i.e. amongst all the prophets of the Old Testament, God raised up none greater than John.

Notwithstanding he that is least in the kingdom of heaven is greater than he Mr. Calvin and many others think that by this phrase is to be understood, the least of those who shall preach the gospel after my resurrection will be greater than he, that is, as to their doctrine. John could only declare me to be come. They shall preach me, as having died for my people’ s sins, and risen again for their justification, Rom 4:25 . The death and the resurrection of Christ were indeed great points of the gospel, which John could only prophesy of, not preach of, and declare us things in his time accomplished.

Poole: Mat 11:12

As John Baptist was a great man, so the Lord hath owned him as such, giving such a success to his ministry, that ever since he began the course of it, men have been carried on with a great ardour and heat, in hearing and receiving the gospel, which is the gospel of the kingdom, and bringeth men into the kingdom of Christ amongst men, and at last to the kingdom of glory. The hearts of men and women have been inflamed with a desire after the knowledge and obtaining of heaven, and heavenly things. They are great persons whom God thus owneth; and those whom the Lord thus owneth, are ordinarily such as have some measures of the spirit of this first gospel ministry, making the great things of God the matter of their discourse, and doing their work with a seriousness, zeal, and fervour fitted to it.

The violent take it by force: they are not lazy wishes or cold endeavours that will bring men to heaven.

Poole: Mat 11:13

It is no wonder that there was such a heat kindled in the souls of people upon John the Baptist’ s coming, for they understood that Christ, typified in the law, and only foretold by the prophets, was now come. So as the ceremonial law from his time began to die, and all the prophecies of Christ in the prophets began then to have their complement. John showed them with his finger him who before had been only darkly revealed under types and figures, and in the prophecies of the prophets; men came to see that they had not hoped or waited in vain for the salvation of Israel.

Prophesied in this verse, signifies, made dark revelations of Christ and the kingdom of heaven.

Poole: Mat 11:14

God had told the Jews, Mal 4:5,6 , that he would send them Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest (saith he) I come and smite the earth with a curse. This prophecy related to John the Baptist, as our Saviour here teacheth us; so, Luk 1:17 , it is confirmed by the angel to Zacharias, and Mar 9:11 . From which last text it appeareth, that the scribes had a tradition, that Elias should come before the Messiah. Their mistake was that they looked for an Elias to come in person, whenas God meant no more (as the angel expounds it, Luk 1:17 ) than one in the spirit and power of Elias, as bold and free a preacher, who should no more fear the face of men in the discharge of his duty than Elias did. Saith our Saviour, if you will believe, this John was that Elias prophesied of by Malachi.

Lightfoot: Mat 11:3

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

[Art thou he that should come, or do we look for another?] the reason of the message of John to Christ is something obscure:   

First, That it was not because he knew not Christ, is without all controversy, when he had been fully instructed from heaven concerning his person, when he was baptized; and when he had again and again most evidently borne witness to him; in those words, "This is the Lamb of God," etc.   

Secondly, Nor was that message certainly, that the disciples of John might receive satisfaction about the person of Christ: for, indeed, the disciples were most unworthy of such a master, if they should not believe him without further argument, when he taught them concerning him.   

Thirdly, John therefore seems in this matter to respect his own imprisonment, and that his question, "Art thou he which should come," etc. tends to that. He had heard that miracles of all sorts were done by him, that the blind received their sight, the dead were raised, devils were cast out, etc. And why, therefore, among all the rest, is not John set at liberty? This scruple, as it seems, stuck with the good man; 'Why do all receive benefit and comfort from Christ, but only I?' Perhaps he laboured under that dim-sightedness which the disciples of Christ and the whole nation did concerning his earthly kingdom, victories, and triumphs: from which how distant (alas!) was this, that his forerunner and the chief minister should lie in chains! 'If thou art he, concerning whose triumphing the prophets declare so much, why am I so long detained in prison? Art thou he, or is another to be expected, from whom these things are to be looked for?'   

First, "That I am he that should come, these things which I do bear witness, 'The blind receive their sight, the lame walk,' " etc.   

Secondly, "As to the present case of John, who expects somebody to come to deliver him out of bonds, and to free the people from the yoke of men, Let him (saith he) acquiesce in my divine dispensation, and, 'Blessed is he, whosoever shall not be offended in me,' however all things are not according to his mind, which he hath expected to fall out, for his present and bodily advantage."   

And the words of our Saviour, Mat 11:11; seem to express some secret reproof of this error in John, "He that is less in the kingdom of heaven, is greater than he." The Vulgar version renders well the word less; not least; as if he should say, "When ye went out into the desert to John, ye neither looked for trifles nor earthly pomp, neither 'a reed shaken with the wind,' nor 'a man clothed in soft raiment'; but ye looked in good earnest for a prophet: and in that ye did very well; for he was the greatest of prophets, nay, of men, as to his office; honoured in this above all others, that he is the forerunner of the Messias. howbeit, there are some, which, indeed, in respect of office, are much less than he in the kingdom of heaven, or in the commonwealth of Christ, who yet are greater than he in respect of the knowledge of the state and condition of his kingdom." A comparison certainly is not here made, either in respect of office, or in respect of dignity, or in respect of holiness, or in respect of eternal salvation; for who, I pray, exceeded the Baptist in all these, or in any of them? but in respect of clear and distinct knowledge, in judging of the nature and quality of the kingdom of heaven.   

Let the austerity of John's life, and the very frequent fasts which he enjoined his disciples, be well considered, and what our Saviour saith of both, and you will easily believe that John also, according to the universal conceit of the nation, expected temporal redemption by the Messias, not so clearly distinguishing concerning the nature of the kingdom and redemption of Christ. And you will the more easily give credit to this, when you shall have observed how the disciples of Christ themselves, that conversed a long time with him, were dim-sighted, likewise, in this very thing.

Lightfoot: Mat 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 kingdom of heaven suffereth violence.] And these words also make for the praise of John. That he was a very eminent prophet, and of no ordinary mission or authority, these things evince; that from his preaching, the kingdom of heaven took its beginning, and it was so crowded into by infinite multitudes, as if they would take and seize upon the kingdom by violence. The divine warmth of the people in betaking themselves thither by such numberless crowds, and with so exceeding a zeal, sufficiently argued the divine worth both of the teacher and of his doctrine.

Lightfoot: Mat 11:14

And if ye will receive it; this is Elias, which was for to come.   

[If ye will receive it, this is Elias.] If ye will receive it. The words hint some suspicion, that they would not receive his doctrine; which the obstinate expectation of that nation unto this very day, that Elias is personally to come, witnesseth also. Upon what ground some Christians are of the same opinion, let themselves look to it. See the notes on Mat 17:10.

PBC: Mat 11:6

See Philpot: MIRACLES NOT CEASED

Haydock: Mat 11:2

The order of time is not here observed by the evangelist. St. John's deputation to Jesus Christ took place some time before; and the text of the 7th chap. of St. Luke, gives it soon after the cure of the centurion's servant; hence all that follows, in chap. xi. of St. Matthew, is placed by persons who have drawn up evangelical harmonies, immediately after the first 17 verses of chap. viii. (Haydock)

Haydock: Mat 11:3

Art thou he that is to come?[1] (Greek, who cometh? ) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was the Messias. (John i). He could not then doubt of it himself, but sent his disciples to take away their doubt. (Witham) ---

St. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some emulation, would not acknowledge Christ to be the Messias. (St. John Chrysostom in Baradius) ---

This expression of St. John is much taken notice of, as conveying with it a very particular question. "Tell me, says St. John, now that I am departing out of this world, whether thou art coming to redeem the patriarchs and holy fathers; or wilt thou send another?" (St. Thomas Aquinas) ---

And St. Chrysostom also explains it thus, Art thou he that art to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Saviour what was the purport of this question. St. Jerome and St. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messias, was come. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, they might believe in him. As long, therefore, as John remained with his disciples, he constantly exhorted them to follow Jesus; but not that he is going to leave them, he is more earnest for their belief in him. (St. Thomas Aquinas)

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[BIBLIOGRAPHY]

Qui venturus es, Greek: o erchomenos, qui venit, who cometh.

Haydock: Mat 11:4

Go and relate, &c. St. Luke here relates that Christ wrought more miracles when the disciple of St. John came than usual, by which he proved in a much stronger manner than he could have done by words, that he was the Messias. For the prophets only wrought miracles by invoking the name of God, whereas he did it by his own authority. (St. Cyril) ---

The reason why our Saviour did not return a plain answer in words to St. John's disciples is, because as the Jews expected the Messias to be a great and powerful king, had he acknowledged himself to be the Messias in the presence of the multitude, he might have given umbrage to the secular power, or afforded a pretext to the Scribes and Pharisees of calumniating him, and putting him to death before the time preordained for his passion. (Baradius)

Haydock: Mat 11:5

The blind see, &c.[2] Christ shews them who he was by the miracles, which were foretold concerning the Messias. ---

The poor have the gospel preached to them. This is the sense held forth by the prophet Isaias. (Chap. lxi. ver. 1) (Witham) ---

That is, they are declared to have the kingdom of heaven, and are styled blessed. Here also he fulfils the prophecy of Isaias, (Chap. lxi) which in the Septuagint version is rendered, He sent me to preach the gospel to the poor. (Nicholas de Lyra.)

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[BIBLIOGRAPHY]

Pauperes Evangelizantur, Greek: ptochoi euaggelizontai. In the prophet Isaias, Greek: euaggelizesthai ptochois epestalke me.

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Haydock: Mat 11:6

Scandalized in me. That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I shall endure: (Challoner) or on my account, that is, at the doctrine of the cross; or when I shall die on an infamous cross. (Witham) ---

Blessed is he, &c. That is, who shall not be offended by my doctrine or manners; for Christ was a stumbling block to many, but this was entirely their own fault. He seems indeed directly to mark the disciples of St. John, and at the same time to shew that he knew their hearts. (Menochius)

Haydock: Mat 11:8

Clothed in soft, &c. That the Baptist was not like the reeds, changeable by nature, the respect that the whole Jewish people paid him sufficiently evince. Our Redeemer, therefore, proceeds to shew that St. John was not changeable by his manner of life. Delicacies and effeminacy (the ordinary sources of fickleness of behaviour,) being found in the houses of kings, and the great ones of this earth, were far from being desired by the precursor. This he shewed to the world by his garments of camels' hair, his habitation in the wilderness, his slender and insipid food of wild honey and locusts, and the prisons to which his constancy brought him. (St. John Chrysostom, hom. xxxviii).

Haydock: Mat 11:9

More than a prophet. John was a prophet, because he foretold the coming of Christ; and he was more than a prophet, because he saw him, which was a privilege that none of the ancient prophets enjoyed; and not only did he see him, but pointed him out, before he was acknowledged in that character. Again, he was more than a prophet, in as much as he was the precursor of the Messias, who even deigned to receive baptism at his hands. (Menochius)

Haydock: Mat 11:11

He that is the lesser, &c. Many understand this of Christ, who is less in as much as he is more humble, younger in age, and according to the erroneous opinion of men, of less sanctity than John. Maldonatus and Tolletus suppose the meaning to be, that he who is the least in sanctity in the Church of Christ is greater than John; not that John did not excel in sanctity many, nay even most of the children of the Church of Christ, but that those who belong to the Church, on account of this circumstance of their being under the new law, which is the law of children, are greater than those under the old law, which was the law of bondsmen, as the least among the children is greater than the greatest among the bondsmen. Now John in this respect did not belong to the Church of Christ, as he was slain before Christ's death, before which time the gospel was not fully established. (Menochius) ---

There hath not risen ... a greater, &c. This comparison, by what we find, Luke vii. 28, is only betwixt John and the ancient prophets, to signify that John was greater than any of the prophets, at least by his office of being the immediate precursor of the Messias. The comparison cannot be extended to Christ himself, who was both God and man, nor to his blessed Virgin Mother; nor need we understand it of this apostles. (Witham)

Haydock: Mat 11:12

Suffereth violence, &c. It is not to be obtained but by main force, by using violence upon ourselves, by mortification and penance, and resisting our perverse inclinations. (Challoner) ---

Certainly it is great violence for a man to look for a seat in heaven, and to obtain that by his virtue which was refused him by his nature. (St. Jerome in St. Thomas Aquinas) ---

The kingdom of heaven, &c. That is, the kingdom of heaven is to be obtained by mortification, penance, poverty, and those practices of austerity which John, both by word and example, pointed out. According to this interpretation, the kingdom of heaven means eternal life. Or the meaning may be, the kingdom of heaven is taken by the violent, because it is not now confined, as in the old law, to one people, but open to all, that whoever will may enter in and take possession of it. The kingdom of heaven, in this interpretation, is taken for the Church of Christ, for the gospel, and also for eternal life. (Menochius)

Haydock: Mat 11:13

All the prophets and the law prophesied until John: as if he had said, all they who prophesied before, foretold the coming of the Messias; but now John points him out present with you, so that now all the types and figures of the ancient law will be fulfilled, and are at an end. (Witham)

Haydock: Mat 11:14

He is Elias, &c. Not in person, but in spirit. (Luke i. 17) (Challoner) ---

John is here styled Elias, not in the same manner as those who taught the transmigration of souls; but the meaning is, that the precursor came in the spirit and virtue of Elias, and had the same fulness of the Holy Ghost. The Baptist is not undeservedly styled Elias, both for the austerity of his life, and for his sufferings. Elias upbraided Achab and Jezabel for their impieties, and was obliged to flee. John blamed the unlawful marriage of Herod and Herodias, and died for his virtue. (St. Jerome in St. Thomas Aquinas)

Gill: Mat 11:1

And it came to pass,.... In the course of things, and as before determined and resolved on, that

when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement,

he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country,

to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.

Gill: Mat 11:2

Now when John had heard in the prison,.... The person here spoken of is John the Baptist, the forerunner of Christ, who was now in the prison of Machaerus; being put there by Herod, for his reproving him for taking Herodias, his brother Philip's wife; and whilst he was there, an account was brought him by his own disciples, see Luk 7:18 of

the works of Christ, the miracles he wrought; as the healing of the centurion's servant, the raising from the dead the widow's son of Nain, and the like; upon hearing of which,

he sent two of his disciples, who might be the most prejudiced against Christ, because of the increase of his followers, and the decrease of their master's; and because he did not live such an austere life as John did; and who, notwithstanding all that they had heard, and their master had told them of Jesus, were not easily persuaded that he was the true Messiah. Moreover, two of them were sent, both because it was more honourable to Christ, and that they might be proper witnesses of what they saw and heard; and since it was not so much for himself, as for the sake of his disciples, that these messengers were sent.

Gill: Mat 11:3

And said unto him,.... By the disciples he sent; this was the message they came with, and this the question they were to ask, and did,

art thou he that should come? A "periphrasis" of the Messiah, well known to the Jews; for he had been spoken of frequently in the prophecies of the Old Testament, as the Shiloh, the Redeemer, the Prophet, and King that should come; particularly, by this circumlocution, reference seems to be had to Hab 2:3. "It shall surely come", כי בא יבא, which may be rendered, "for he that cometh", or "is to come, shall come". So that the question in plain terms is, whether he was the Messiah? John could not be ignorant of this, who had seen the Spirit of God descending on him at his baptism, heard a voice from heaven, declaring him the Son of God; and had so often pointed him out to others, and had borne frequent testimonies that he was the Lamb of God, and bridegroom of his church: wherefore this question was put, not upon his own account, but his disciples, that they might have from the mouth of Christ a full and satisfactory answer, which would remove all their doubts and scruples, and attach them to Christ, now he was about to die, and leave them, than which nothing was more desirable to him. Though some have thought, that John's faith was somewhat slackened; and through his long imprisonment, he began to doubt whether he was the Messiah or not: and others have been of opinion, as particularly Dr. Lightfoot, that the reason of this message was, neither the ignorance and unbelief of John, or his disciples; but that John, with the rest of the Jews, having a notion of a temporal kingdom, and hearing of the mighty works of Christ, wonders that he himself was not delivered out of prison by him, grows impatient upon it, and asks, if he was the Messiah? And if he was, why did he suffer his forerunner and chief minister to lie in prison?

or do we look for another, to release me, and set up this kingdom?

Gill: Mat 11:4

Jesus answered and said unto them,.... Not by an express declaration, that he was the Messiah that was to come, and they were not to look for any other; but he bids them

go, and show John again, those things which ye do hear and see. Christ would have them go back to John in prison, and relate to him the doctrines which they had heard preached by him to the poor; and the miracles which they had seen with their own eyes, then wrought by him; as well as many others, which were attested to them by credible witnesses; for there were at that time about Christ, that had infirmities, plagues, and evil spirits, and that were blind, and he instantly cured them in their presence; see Luk 7:21.

Gill: Mat 11:5

The blind receive their sight,.... Our Lord here, has reference to several prophecies concerning the Messiah, in Isa 35:6 and which having their accomplishment in him, John and his disciples might easily and strongly conclude, that he was he that was to come, and that they should not look for another. The several things here mentioned, were not all done at this time, but were what these disciples had sufficient and authentic evidence of; sight was restored to the blind before them then; and no doubt they were informed of the two blind men, that had their eyes opened, Mat 9:30

and the lame walk; as did the man sick of the palsy, who was brought to him on a bed, carried by four men, but went away himself, with his bed upon his shoulders, Mat 9:2

the lepers are cleansed: as the poor man was, that was full of leprosy, and who was cured by Christ, by touching him, Mat 8:3

and the deaf hear; as did the man, into whose ears Christ put his fingers and said, Ephphatha, be opened, Mar 7:33

and the dead are raised: as were Jairus's daughter, Mat 9:18 and the widow's son of Nain, Luk 7:15

and the poor have the Gospel preached them; by "the poor" are meant, either the preachers of the Gospel; for so the words may be rendered, "the poor preach the Gospel": and such were the apostles of Christ; they were poor with respect to the things of this world; they were chiefly fishermen; and, with respect to human literature, they were unlearned men, had no stock or furniture of acquired learning, and were mean, abject, and contemptible, in the sight and opinion of men; and yet Christ called, qualified, and sent them forth to preach the Gospel. Or else, the hearers of it are designed; who were also the poor of this world, made a very low figure in life, and had but a small share of knowledge and understanding, and so were despised, and reckoned as cursed by the Scribes and Pharisees: or they were such, who were poor in spirit, or spiritually poor; who saw their spiritual poverty, bewailed and acknowledged it, and sought after the true riches of grace, and glory in Christ. Now these, as they had the Gospel preached to them more fully and clearly, with more power and authority, and so as it never was before or since, so they "received" it, as Tremellius from the Syriac reads the text, readily and willingly, joyfully and gladly, with faith and love; and were, as it may be also rendered, "evangelized" by it, or thrown into a gospel mould and frame: which may be said to be done, when a man has a spirit of liberty, in opposition to a spirit of bondage; when he lives by faith on Christ alone; when his comforts do not spring from his works, but from Christ; when the love and grace of God influence his repentance and obedience; when a man has a spirit of meekness and of love to the saints, is of a forbearing and forgiving spirit: when he is desirous of performing all duties both to God and man, and yet depends upon none of them, but upon Christ alone, for salvation.

Gill: Mat 11:6

And blessed is he whosoever shall not be offended in me. The Jews were offended at Christ's parentage and birth, at the poverty of his parents, and at the manner of his birth, by a virgin; and at the place of his birth, which they thought to be Galilee; at his education, because he had not learnt letters, and was brought up to a mechanical employment; at his mean appearance in his public ministry, in his own person, and in his attendants: his company and audience being the poorer sort, the more ignorant, and who had been loose and scandalous persons, publicans and sinners; at the doctrines he preached, particularly, which respected his own deity and eternity, the distinguished grace of God, and living by faith upon his flesh and blood. The disciples of John also were offended in him, because he and his disciples did not fast, and lead such an austere life as they and their master did; because of the meanness and obscurity of Christ's kingdom; the imprisonment of John, and the many reproaches, afflictions, and persecutions, which did, and were likely to attend a profession of Christ: this our Lord knew, and had a peculiar respect to them in these words; but happy are those persons, who, notwithstanding all these difficulties and discouragements, are so far from stumbling at Christ, and falling from him, that they heartily receive him and believe in him, make a profession of him, and hold it fast; greatly love, highly value, and esteem him, and are willing to part with all, and bear all for his sake: these are blessed, notwithstanding all their sufferings for him even now; they have spiritual peace, joy, and comfort in their souls, and shall be happy in the full enjoyment of him to all eternity.

Gill: Mat 11:7

And as they departed,.... That is, the messengers of John, Luk 7:24 when they returned to their master, to give an account to him of what they had heard and seen,

Jesus began to say unto the multitudes concerning John; he took this opportunity before the whole company, who had heard what passed in conversation between him and the disciples of John, to say some things concerning his character and ministry: and which he did, partly to rectify and remove any wrong opinion they might have conceived of him, from this message of his, as if he had retracted his former sentiments concerning Christ, at least was wavering and doubtful about him; and partly, to put them in mind of their former zeal and attachment to John's ministry, when they went out in large bodies to attend upon it; and to revive a good opinion of him; and signifies, that they would do well to ask themselves, what views they had in attending on him, and how they came to grow indifferent to so great a man: and Christ, by giving an account of his character and office, confirms his own Messiahship; and this commendation of John, he chose to enter into, after the departure of his messengers, lest what he said of him should be interpreted as mere flattery:

what went ye out in the wilderness to see? This refers to Mat 3:5 where we read, that great numbers from Jerusalem, Judea, and the country round about Jordan, went out into the wilderness of Judea, where John came preaching, to hear him, and be baptized by him; and our Lord asks, what was it that led such multitudes of them into the wilderness? What did they expect to see there?

A reed shaken with the wind? This may either refer to John's gesture in preaching, who might wave to and fro as a reed does, when shaken by the wind; and Christ's question is, did ye go out only to see and observe the preacher's gesture, to see him move his body to and fro? Was it not to hear his doctrine, and receive benefit for your souls? And did you not? Wherefore, you ought still to retain a valuable respect for him. Or this may regard their opinion of him; and the sense of the interrogation is, when you first went out to him, did you take him to be an unstable, inconstant man? Like a reed shaken with every wind! If you did, you were mistaken; he was firm and stable in his sentiments and ministry, his preaching was not yea and nay, his doctrine was all of a piece; he stood to it, that he was not the Messiah, but his forerunner; the testimony he bore was always alike, consistent with himself, and he is the same man now he ever was. The Jews use this comparison of a man to a reed, in a sense just the reverse, and make it to signify constancy, and not inconstancy, as well as tenderness, in opposition to roughness, severity, and stubbornness.

"Let a man (say they ^w) be always רך בקנה, "tender as a reed", and let him not be hard and stubborn as a cedar: when the four winds of the world go out, the reed goes and comes with them; and when the winds are still, the reed stands in its place.''

So they observe ^x, that it is said, that "the Lord shall smite Israel, as a reed shaken in the water", 1Ki 14:15 which they interpret by way of blessing.

"As a reed (say they) stands in a place of water, its body waves about, and its roots are many; and though all the winds in the world come and blow upon it, they cannot move it out of its place, but it goes and comes with them; and when the winds are still, the reed stands in its place.''

Gill: Mat 11:8

But what went ye out for to see?.... Since it cannot be thought it was to see the reeds in the wilderness blow to and fro by the wind, or a man like one of them, either in gesture or doctrine; was it to see

a man clothed in soft raiment? In raiment made of soft materials, as fine wool, cotton, silk, &c. such as Mecaenos wore, and who was therefore called Malacinus ^y: one finely dressed, and richly apparelled, draws the eyes of persons to him; but such an one is not to be expected in a wilderness: and if the Jews went to see such a person, they were greatly disappointed; for John's raiment was of camel's hair, undressed, and he had a leathern girdle about his loins; and as for his diet, it was locusts and wild honey: no,

behold they that wear soft clothing, or, as Luke says, are "gorgeously apparelled"; to which he adds,

and live delicately, are in kings' houses, or "courts"; not in a desert, where John came preaching, nor in a prison, where he now was: he was no light, inconstant, flattering person, as generally courtiers are; had he, he would not have been in a prison; it was for his uprightness and faithfulness, in reproving Herod the king, that he was in such a place and condition. Thus from his very garb and diet, his character is vindicated from the charge of levity and change.

Gill: Mat 11:9

But what went ye out for to see?.... Since it was not any thing so mean as a shaking reed, or so grand as a man in gay clothing, pray what was it you went out to see?

A prophet? This was the truth of the matter, they expected to see a prophet, and they believed he was one; this was the common voice of the people; all held John to be a prophet. This made Herod afraid to put him to death, and the Pharisees to speak against his baptism: now, though this was giving him a great character, to believe and own him to be a prophet, yet it did not come up to his full character.

Yea, I say unto you, and more than a prophet; when they saw him, they saw not only a prophet, but one that was greater, and more excellent than any of the prophets that went before him: they prophesied of the Messiah at a distance, and in words not so clear, and easy to be understood; they spoke of him as to come, but he pointed him out with his finger, and declared that he was come; he saw him himself, and showed him to others; he saw the Spirit of God descending on him, and he himself baptized him; his office, as the harbinger of Christ, and the administrator of the ordinance of baptism to him, gave him a preference to all the prophets; and was such an one, as never any man was vested with but himself.

Gill: Mat 11:10

For this is he of whom it is written,.... Mal 3:1

Behold I send my messenger before thy face, which shall prepare thy way before thee. That these words belong לעולם הבא, to the world to come, or the times of the Messiah, that is, the Gospel dispensation, the Jews ^z themselves own; but as to the particular person meant by the "messenger", or "angel", because they are not willing to acknowledge the right person, are at the utmost loss. Jarchi makes him to be the angel of death, who is to destroy the wicked; Aben Ezra conjectures it may be Messiah the son of Joseph, who they fancy will come before Messiah the son of David. Kimchi thinks an angel from heaven is designed; and Abarbinel Malachi himself: but the more ancient sense of the synagogue was, that the same person is meant, as in Mar 9:5 under the name of Elijah the prophet; and some have thought, that Elijah the Tishbite himself, is intended; though others think, that some great prophet of equal degree with him, and who is called by his name, is what the prophecy has regard unto ^a; which last is the true sense of the passage: nor should it be once called in question, when our Lord himself has applied it to John the Baptist; to whom the things said in it perfectly agree. He was an "angel", not by nature, but by office; a "messenger" sent by God, "before the face" of the Messiah; six months before him: such a space of time he was born before him; and such a space of time he entered on his public ministry before him; and "prepared" his "way before" him, by preaching the doctrine of repentance, administering the ordinance of baptism, pointing at the Messiah, and exhorting persons to believe on him. All which proves him to be, what Christ says he was, "more than a prophet".

Gill: Mat 11:11

Verily I say unto you,.... What Christ had before said, he proved from a testimony of Scripture; what he was about to say depending on his word, he asseverates in the most solemn manner:

among them that are born of women, there hath not risen a greater than John the Baptist. The phrase, "them that are born of women", is a "periphrasis", of men born into the world by ordinary generation; see Job 14:1 and the sense is, that of all the prophets that have been in the world, since the beginning of it, Moses himself not excepted, there has not been raised up by God a greater prophet than John, the first administrator of baptism; were but considered, the uncommonness of his birth, his being filled with the Holy Ghost from his mother's womb, his exemplary life, the excellency of his doctrine; and especially, his work and office, as the harbinger of Christ, and the preparer of his ways.

Notwithstanding, he that is least in the kingdom of heaven, is greater than he; which is to be understood, not of Christ, who was younger in age, and a junior preacher, and less in the esteem of the Pharisees, being greater than he, in nature and office, nor of the saints in heaven, where he that was least, the meanest, and most abject, when on earth, is more happy than John, who was then in prison; nor of all the believers under the Gospel dispensation; but of the apostles of Christ, and the least among them, who were then the kingdom of heaven, or the visible Gospel church state. These had a better opportunity of conversing with Christ, and of seeing and hearing the things they did, than John had; they had the power of performing miracles, which John had not; were immediately sent forth by Christ, to preach the Gospel, and had a clearer insight into the truths of it, than John; especially, after the Holy Ghost was in such an extraordinary manner poured forth upon them, on the day of Pentecost; particularly after the death and resurrection of Christ, they were able to preach him, not only as come in the flesh, but as having suffered and died, and obtained eternal redemption: they could speak of his blood being shed, of his righteousness being wrought out, and of his sacrifice and satisfaction as made, which John could not; and besides, were more successful in the conversion of sinners, both Jews and Gentiles, than ever he was. The comparison does not lie so much between their persons, as their several different degrees of light and doctrine.

Gill: Mat 11:12

And from the days of John the Baptist until now,.... From the time that he began to preach, to the then present time,

the kingdom of heaven, the Gospel, and the ministry of it, first by John, then by Christ and his apostles,

suffereth violence; or "comes with force", and power upon the souls of men: it was attended with the demonstration of the Spirit, and of power; as appeared by its being the means of quickening persons that were dead in trespasses and sins; enlightening the blind; causing the deaf to hear; melting and softening hearts of stone; making, of enemies, friends to God and Christ; turning men from the power of Satan unto God; setting at liberty such as were slaves and vassals to their own corruptions; and, in a word, in being the power of God unto salvation, to many souls: and which was further seen, in the manner it did all this; suddenly, secretly, powerfully, and effectually, and yet not against the wills of men; and by such instruments as the apostles were, poor, sinful, mortal men; despised by the world, and attended with opposition and persecution: or "suffers violence"; which may be understood, either of the vast numbers, that pressed and crowded to hear the Gospel preached: great numbers followed John, when he first began to preach, and baptize: still a greater number followed Christ, some to hear his doctrine, others to see his miracles, others to behold his person, others out of selfish ends; and some behaved rudely and indecently: or of the ardour and fervency of spirit, which appeared in some, to the ministry of John and Christ, and in their desires and expectations of the kingdom of the Messiah: or of the Gospel's suffering violence by the persecutions of its enemies opposing and contradicting it, reproaching it, intimidating the professors of it, and seeking to take away the life of Christ, the great subject of it:

and the violent take it by force; meaning either publicans, and harlots, and Gentile sinners; who might be thought to be a sort of intruders: or rather the same persons, as being powerfully wrought upon under the ministry of the Gospel; who were under violent apprehensions of wrath and vengeance, of their lost and undone state and condition by nature; were violently in love with Christ, and eagerly desirous of salvation by him, and communion with him; and had their affections set upon the things of another world: these having the Gospel preached to them, which is a declaration of God's love to sinners, a proclamation of peace and pardon, and a publication of righteousness and life by Christ, they greedily catched at it, and embraced it.

Gill: Mat 11:13

For all the prophets and the law prophesied until John. These words are to be considered in connection with Mat 11:11 and are a further proof of John's being greater than any of the prophets; because all the inspired writers and prophets, who were before him, prophesied of the Messiah as to come; and either spoke of him in obscure terms, or represented him under dark shadows and figures: whereas John spake of him as already come, and in plain terms, and directed to his very person; and since his time, there have been no prophecies concerning the Messiah and his kingdom; vision and prophecy are now sealed up; all which are acknowledged by the Jews themselves, who ^b say, כל הנביאים כולז לא נתנבאו אלא לימות המשיח, "all the prophets did not prophesy but to, or of the days of the Messiah". This was the subject, and these the limits of their prophecies; for they own ^c, that

"from the day that the temple was destroyed, מן הנביאי בטילה נבואה, "prophecy was taken away from the prophets".''

Since that time, they confess they have had no prophet ^d, and that they are not able to observe their signs.

Gill: Mat 11:14

And if ye will receive it,.... The words carry in them some suspicion of unbelief and hardness of heart, as though they would not receive it: however, whether they would or not, it was a certain truth, that

this same person, "John the Baptist",

is Elias, which was for to come; who was appointed by God to come, and was prophesied of Mal 4:5 that he should come; and even according to the doctrine of the Scribes and Rabbins, he was expected to come before the Messiah; only they in general thought that Elijah the Tishbite, in person, was meant; though some, as before observed ^e, were of opinion, that some great prophet equal to Elijah, and endued with the same spirit, is intended; and which is true of John the Baptist, who came "in the Spirit" and "power" of Elias, Luk 1:17. And, as it was usual with the Jews ^f, to call Phinehas by the name of Elias, and Elias Phinehas, because of his zeal for the Lord of hosts; for the same reason may John be called by the same name, there being a great resemblance between Elias and him; in their temper and disposition; in their manner of clothing, and austere way of living; in their very great piety and holiness; in their courage and integrity, in reproving vice; and in their zeal and usefulness in the cause of God, and true religion: in respect to which, Christ must be here understood, when he affirms John to be Elias; not Elias in person, but he that was intended by Elias, that was said should come: hence here is no contradiction to the words of the Baptist, in Joh 1:21 when he says, that he was not Elias; for the Jews, who put the question to him, whether he was Elias, or not? meant whether he was Elias in person, Elias the Tishbite, or not; and so John understood them, and very honestly and sincerely replies, he was not: but he does not deny that he was intended by this Elias, that was prophesied should come; yea, he says such things as might induce them to believe he was that person; hence, Christ, and he, say nothing contrary to, and irreconcilable, as the Jew ^g suggests, with each other.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 11:1

¹ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

NET Notes: Mat 11:2

¹ sn John refers to John the Baptist.

² tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

³ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

NET Notes: Mat 11:3

¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

NET Notes: Mat 11:4

¹ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

² sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

NET Notes: Mat 11:5

¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

NET Notes: Mat 11:6

¹ tn Grk “whoever.”

NET Notes: Mat 11:7

¹ tn Or “desert.”

² tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

NET Notes: Mat 11:8

¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

² sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

³ tn Or “palaces.”

NET Notes: Mat 11:9

¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

NET Notes: Mat 11:10

¹ tn Grk “before your face” (an idiom).

² sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

NET Notes: Mat 11:11

¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

² sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

NET Notes: Mat 11:12

¹ tn Here δέ (de) has not been translated.

² tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

NET Notes: Mat 11:13

¹ tn The word “appeared” is not in the Greek text, but is implied.

Geneva Bible: Mat 11:1

And ^{( 1 )} it came to pass, when Jesus had made an end of ^{( a )} commanding his twelve disciples, he departed thence to teach and to preach in ^{( b )} their cities.

^{( 1 )} Christ shows by his works that he is the promised Messiah.

^{( a )} Of instructing them with precepts.

^{( b )} The disciples' cities, that is to say, in Galilee, where many of them were born; (Act 2:7).

Geneva Bible: Mat 11:7

^{( 2 )} 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?

^{( 2 )} The similarity and the difference between the ministry of the prophets, the preaching of John, and the full light, of the gospel, which Christ has brought.

Geneva Bible: Mat 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 ^{( c )} kingdom of heaven is greater than he.

^{( c )} In the new state of the Church where the true glory of God shines: the people are not compared together, but the types of doctrines, the preaching of John with the law and the prophets: and again, the most clear preaching of the gospel is compared with John's.

Geneva Bible: Mat 11:13

For all the prophets and the law ^{( d )} prophesied until John.

^{( d )} They prophesied of things to come, which are now present, and clearly and plainly seen.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 11:1-30

1 John sends his disciples to Christ.

7 Christ's testimony concerning John.

16 The perverse judgment of the people.

20 Christ upbraids Chorazin, Bethsaida, and Capernaum;

25 and praising his Father's wisdom in revealing the Gospel to the simple,

28 he calls to him all such as feel the burden of their sins.

MHCC: Mat 11:1

Our Divine Redeemer never was weary of his labour of love; and we should not be weary of well-doing, for in due season we shall reap, if we faint not.

MHCC: Mat 11:2-6

Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.

MHCC: Mat 11:7-15

What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.

Matthew Henry: Mat 11:1-6

The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.

1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1Co 9:16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Psa 105:8. He made an end of commanding, etelesendiatassōn . Note, The instructions Christ gives are full instructions. He goes through with his work.

2. When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deu 33:7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.

3. Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (Mat 10:1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls. Christ had directed his disciples to preach (Mat 10:7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Pro 1:21), at the entry of the city (Pro 8:3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.

What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, Mat 11:2-6. We heard before that Jesus heard of John's sufferings, Mat 4:12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, Joh 3:29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.

Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,

I. The question they had to propose to him: Art thou he that should come, or do we look for another? This was a serious and important question; Art thou the Messiah promised, or not? Art thou the Christ? Tell us. 1. It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old Testament saints, he that cometh or shall come, Psa 118:26. He is now come, but there is another coming of his which we still expect. 2. They intimate, that if this be not he, they would look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time. 3. They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look for no other. 4. They therefore ask, Art thou he? John had said for his part, I am not the Christ, Joh 1:20. Now, (1.) Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the Son of God (Joh 1:34), the Lamb of God (Joh 1:29), and he that should baptize with the Holy Ghost (Joh 1:33), and sent of God (Joh 3:34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said, blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors. (2.) John's doubt might arise from his own present circumstances. He was a prisoner, and might be tempted to think, if Jesus be indeed the Messiah, whence is it that I, his friend and forerunner, am brought into this trouble, and am left to be so long in it, and he never looks after me, never visits me, nor sends to me, enquires not after me, does nothing either to sweeten my imprisonment or hasten my enlargement? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note, [1.] Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. [2.] Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against. [3.] The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled. Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Gen 15:6, Gen 15:8), so did Gideon, Jdg 6:36. But, (3.) Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now, [1.] They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous for their master, they were jealous of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can. When thou art converted, strengthen thy brethren. [2.] John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive.

II. Here is Christ's answer to this question, Mat 11:4-6. It was not so direct and express, as when he said, I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge.

1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,

(1.) What you see of the power of Christ's miracles; you see how, by the word of Jesus, the blind receive their sight, the lame walk, etc. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny. Veritas no quaerit angulos - Truth seeks not concealment. They are to be considered, [1.] As the acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to open the eyes of the blind, Psa 146:8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however lying wonders may be vouched for in proof of false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that sent him. [2.] As the accomplishment of a divine prediction. It was foretold (Isa 35:5, Isa 35:6), that our God should come, and that then the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted.

(2.) Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him, [1.] That the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power. [2.] That the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the rabbies would not instruct, because they were notable to pay them. The Old Testament prophets were sent mostly to kings and princes, but Christ preached to the congregations of the poor. It was foretold that the poor of the flock should wait upon him, Zec 11:11. Note, Christ's gracious condescensions and compassions to the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the Son of David should be the poor man's King, Psa 72:2, Psa 72:4, Psa 72:12, Psa 72:13. Or we may understand it, not so much of the poor of the world, as the poor in spirit, and so that scripture is fulfilled, Isa 61:1, He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store. [3.] That the poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are wrought upon by it. The prophets complained of the poor, that they knew not the way of the Lord, Jer 5:4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds.

2. He pronounces a blessing on those that were not offended in him, Mat 11:6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be blessed in him. Note, (1.) There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set for the fall of many, even in Israel (Luk 2:34), a Rock of offence, 1Pe 2:8. (2.) They are happy who get over these offences. Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory.

Matthew Henry: Mat 11:7-15

We have here the high encomium which our Lord Jesus gave of John the Baptist; not only to revive his honour, but to revive his work. Some of Christ's disciples might perhaps take occasion from the question John sent, to reflect upon him, as weak and wavering, and inconsistent with himself, to prevent which Christ gives him this character. Note, It is our duty to consult the reputation of our brethren, and not only to remove, but to obviate and prevent, jealousies and ill thoughts of them; and we must take all occasions, especially such as discover any thing of infirmity, to speak well of those who are praiseworthy, and to give them that fruit of their hands. John the Baptist, when he was upon the stage, and Christ in privacy and retirement, bore testimony to Christ; and now that Christ appeared publicly, and John was under a cloud, he bore testimony to John. Note, They who have a confirmed interest themselves, should improve it for the helping of the credit and reputation of others, whose character claims it, but whose temper or present circumstances put them out of the way of it. This is giving honour to whom honour is due. John had abased himself to honour Christ (Joh 3:20, Joh 3:30, Mat 3:11), had made himself nothing, that Christ might be All, and now Christ dignifies him with this character. Note, They who humble themselves shall be exalted, and those that honour Christ he will honour; those that confess him before men, he will confess, and sometimes before men too, even in this world. John had now finished his testimony, and now Christ commends him. Note, Christ reserves honour for his servants when they have done their work, Joh 12:26.

Now concerning this commendation of John, observe,

I. That Christ spoke thus honourably of John, not in the hearing of John's disciples, but as they departed, just after they were gone, Luk 7:24. He would not so much as seem to flatter John, nor have these praises of him reported to him. Note, Though we must be forward to give to all their due praise for their encouragement, yet we must avoid every thing that looks like flattery, or may be in danger of puffing them up. They who in other things are mortified to the world, yet cannot well bear their own praise. Pride is a corrupt humour, which we must not feed either in others or in ourselves.

II. That what Christ said concerning John, was intended not only for his praise, but for the people's profit, to revive the remembrance of John's ministry, which had been well attended, but which was now (as other such things used to be) strangely forgotten: they did for a season, and but for a season, rejoice in his light, Joh 5:35. "Now, consider, what went ye out into the wilderness to see? Put this question to yourselves."1. John preached in the wilderness, and thither people flocked in crowds to him, though in a remote place, and an inconvenient one. If teachers be removed into corners, it is better to go after them than to be without them. Now if his preaching was worth taking so much pains to hear it, surely it was worth taking some care to recollect it. The greater the difficulties we have broken through to hear the word, the more we are concerned to profit by it. 2. They went out to him to see him; rather to feed their eyes with the unusual appearance of his person, than to feed their souls with his wholesome instructions; rather for curiosity than for conscience. Note, Many that attend on the word come rather to see and be seen, than to learn and be taught, to have something to talk of, than to be made wise to salvation. Christ puts it to them, what went ye out to see? Note, They who attend on the word will be called to an account, what their intentions and what their improvements were. We think when the sermon is done, the care is over; no, then the greatest of the care begins. It will shortly be asked, "What business had you such a time at such an ordinance? What brought you thither? Was it custom or company, or was it a desire to honour God and get good? What have you brought thence? What knowledge, and grace, and comfort? What went you to see? "Note, When we go to read and hear the word, we should see that we aim right in what we do.

III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was."

1. "He was a firm, resolute man, and not a reed shaken with the wind; you have been so in your thoughts of him, but he was not so. He was not wavering in his principles, nor uneven in his conversation; but was remarkable for his steadiness and constant consistency with himself."They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind today, and of another tomorrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Joh 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Joh 3:28. And therefore this question sent by his disciples was not to be construed into any suspicion of the truth of what he had formerly said: therefore the people flocked to him, because he was not as a reed. Note, There is nothing lost in the long run by an unshaken resolution to go on with our work, neither courting the smiles, nor fearing the frowns of men.

2. He was a self-denying man, and mortified to this world. "Was he a man clothed in soft raiment? If so, you would not have gone into the wilderness to see him, but to the court. You went to see one that had his raiment of camel's hair, and a leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!"Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in soft raiment; such there are, but they are in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things in vain, have run in vain and laboured in vain.

3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium.

(1.) He was a prophet, yea, and more than a prophet (Mat 11:9); so he said of him who was the great Prophet, to whom all the prophets bear witness. John said of himself, he was not that prophet, that great prophet, the Messiah himself; and now Christ (a very competent Judge) says of him, that he was more than a prophet. He owned himself inferior to Christ, and Christ owned him superior to all other prophets. Observe, The forerunner of Christ was not a king, but a prophet, lest it should seem that the kingdom of the Messiah had been laid in earthly power; but his immediate forerunner was, as such, a transcendent prophet, more than an Old Testament prophet; they all did virtuously, but John excelled them all; they saw Christ's day at a distance, and their vision was yet for a great while to come; but John saw the day dawn, he saw the sun rise, and told the people of the Messiah, as one that stood among them. They spake of Christ, but he pointed to him; they said, A virgin shall conceive: he said, Behold the Lamb of God!

(2.) He was the same that was predicted to be Christ's forerunner (Mat 11:10); This is he of whom it is written. He was prophesied of by the other prophets, and therefore was greater than they. Malachi prophesied concerning John, Behold, I send my messenger before thy face. Herein some of Christ's honour was put upon him, that the Old Testament prophets spake and wrote of him; and this honour have all the saints, that their names are written in the Lamb's book of life. It was great preferment to John above all the prophets, that he was Christ's harbinger. He was a messenger sent on a great errand; a messenger, one among a thousand, deriving his honour from his whose messenger he was: he is my messenger sent of God. His business was to prepare Christ's way, to dispose people to receive the Saviour, by discovering to them their sin and misery, and their need of a Saviour. This he had said of himself (Joh 1:23) and now Christ said it of him; intending hereby not only to put an honour upon John's ministry, but to revive people's regard to it, as making way for the Messiah. Note, Much of the beauty of God's dispensations lies in their mutual connection and coherence, and the reference they have one to another. That which advanced John above the Old Testament prophets was, that he went immediately before Christ. Note, The nearer any are to Christ, the more truly honourable they are.

(3.) There was not a greater born of women than John the Baptist, v. 11. Christ knew how to value persons according to the degrees of their worth, and he prefers John before all that went before him, before all that were born of women by ordinary generation. Of all that God had raised up and called to any service in his church, John is the most eminent, even beyond Moses himself; for he began to preach the gospel doctrine of remission of sins to those who are truly penitent; and he had more signal revelations from heaven than any of them had; for he saw heaven opened, and the Holy Ghost descend. He also had great success in his ministry; almost the whole nation flocked to him: none rose on so great a design, or came on so noble an errand, as John did, or had such claims to a welcome reception. Many had been born of women that made a great figure in the world, but Christ prefers John before them. Note, Greatness is not to be measured by appearances and outward splendour, but they are the greatest men who are the greatest saints, and the greatest blessings, who are, as John was, great in the sight of the Lord, Luk 1:15.

Yet this high encomium of John has a surprising limitation, notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of glory. John was a great and good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the spirits of just men made perfect. Note, First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious. Secondly, The least saint in heaven is greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones (Psa 16:3), but those in heaven are much more excellent; the best in this world are lower than the angels (Psa 8:5), the least there are equal with the angels, which should make us long for that blessed state, where the weak shall be as David, Zec 12:8. [2.] By the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros - he that is less in that is greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself; I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said (Joh 1:15), He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but crucified and glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the New Testament dispensation to that of the Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, 2Co 3:6, etc. John was a maximum quod sic - the greatest of his order; he went to the utmost that the dispensation he was under would allow; but minimum maximi est majus maximo minimi - the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived fRom. and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we receive the grace of God in vain.

(4.) The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the kingdom of heaven. From the days of the first appearing of John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre; The kingdom of heaven suffereth violence - biazetai - vim patitur , like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the violent take it by force. The meaning of this we have in the parallel place, Luk 16:16. Since that time the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is

[1.] An improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a tortuous entry, as our law calls it, a wrongful and forcible one. When the children of the kingdom are excluded out of it, and many come into it from the east and the west, then it suffers violence. Compare this with Mat 21:31, Mat 21:32. The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them, took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely.

[2.] An importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would enter into the kingdom of heaven must strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within. The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it upon any terms, and not think them hard, nor quit their hold without a blessing, Gen 32:26. They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an angry contention thrusting others out of the kingdom of heaven, but with a holy contention thrusting themselves into it!

(5.) The ministry of John was the beginning of the gospel, as it is reckoned, Mar 1:1; Act 1:22. This is shown here in two things:

[1.] In John the Old Testament dispensation began to die, Mat 11:13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. Because the light of the gospel (as that of nature) was to precede and make way for its law, therefore the prophecies of the Old Testament came to an end ( finis perficiens , not interficiens - an end of completion, not of duration ), before the precepts of it; so that when Christ says, all the prophets and the law prophesied until John, he shows us, First, How the light of the Old Testament was set up; it was set up in the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The law is said to prophesy, as well as the prophets, concerning him that was to come. Christ began at Moses (Luk 24:27); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New Testament doctrine to explain the Old Testament prophecies, and the Old Testament prophecies to confirm and illustrate the New Testament doctrine (Heb 1:1); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead (Zec 1:5), but the word of the Lord endures for ever (1Pe 1:25); the scripture is speaking expressly, though the writers are silent in the dust. Secondly, How this light was laid aside: when he says, they prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony, Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said, He is come.

[2.] In him the New Testament day began to dawn; for (Mat 11:14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi - the link connecting both worlds, so was he utriusque Testamenti - the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal 4:5, Mal 4:6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias in propria persona - in his own person, as the carnal Jews expected; he denied that (Joh 1:21), but one that should come in the spirit and power of Elias (Luk 1:17), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should turn the hearts of the fathers to the children. Secondly, He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it, if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord,"Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them.

Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention (Mat 11:15): He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say."Note, The things of God are of great and common concern: every one that has ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they stop their ears.

Barclay: Mat 11:1-6

When John had heard in prison about the things that the Anointed One of God was doing, he sent to him and asked him through his disciples: "Are you the One who is to come, or, must we go on expecting another?" "Go back," said Jesus, "and give John the report of what you are hearing and seeing. The blind are having their sight restored, and the lame are walking; the lepers are being cleansed, and the deaf are hearing; the dead are being raised up, and the poor are receiving the good news. And blessed is the man who does not take offence at me."

The career of John had ended in disaster. It was not John's habit to soften the truth for any man; and he was incapable of seeing evil without rebuking it. He had spoken too fearlessly and too definitely for his own safety.

Herod Antipas of Galilee had paid a visit to his brother in Rome. During that visit he seduced his brother's wife. He came home again, dismissed his own wife, and married the sister-in-law whom he had lured away from her husband. Publicly and sternly John rebuked Herod. It was never safe to rebuke an eastern despot and Herod took his revenge; John was thrown into the dungeons of the fortress of Machaerus in the mountains near the Dead Sea.

For any man that would have been a terrible fate, but for John the Baptist it was worse than for most. He was a child of the desert; all his life he had lived in the wide open spaces, with the clean wind on his face and the spacious vault of the sky for his root And now he was confined within the four narrow walls of an underground dungeon. For a man like John, who had perhaps never lived in a house, this must have been agony.

In Carlisle Castle there is a little cell. Once long ago they put a border chieftain in that cell and left him for years. In that cell there is one little window, which is placed too high for a man to look out of when he is standing on the floor. On the ledge of the window there are two depressions worn away in the stone. They are the marks of the hands of that border chieftain, the places where, day after day, he lifted himself up by his hands to look out on the green dales across which he would never ride again.

John must have been like that; and there is nothing to wonder at, and still less to criticize, in the fact that questions began to form themselves in John's mind. He had been so sure that Jesus was the One who was to come. That was one of the commonest titles of the Messiah for whom the Jews waited with such eager expectation (Mar 11:9; Luk 13:35; Luk 19:38; Heb 10:37; Psa 118:26). A dying man cannot afford to have doubts; he must be sure; and so John sent his disciples to Jesus with the question: "Are you he who is to come, or shall we look for another?" There are many possible things behind that question.

(i) Some people think that the question was asked, not for John's sake at all, but for the sake of his disciples. It may be that when John and his disciples talked in prison, the disciples questioned whether Jesus was really he who was to come, and John's answer was: "If you have any doubts, go and see what Jesus is doing and your doubts will be at an end." If that is the case, it was a good answer. If anyone begins to argue with us about Jesus, and to question his supremacy, the best of all answers is not to counter argument with argument, but to say, "Give your life to him; and see what he can do with it." The supreme argument for Christ is not intellectual debate, but experience of his changing power.

(ii) It may be that John's question was the question of impatience. His message had been a message of doom (Mat 3:7-12). The axe was at the root of the tree; the winnowing process had begun; the divine fire of cleansing judgment had begun to burn. It may be that John was thinking: "When is Jesus going to start on action? When is he going to blast his enemies? When is the day of God's holy destruction to begin?" It may well be that John was impatient with Jesus because he was not what he expected him to be. The man who waits for savage wrath will always be disappointed in Jesus, but the man who looks for love will never find his hopes defeated.

(iii) Some few have thought that this question was nothing less than the question of dawning faith and hope. He had seen Jesus at the Baptism; in prison he had thought more and more about him; and the more he thought the more certain he was that Jesus was he who was to come; and now he put all his hopes to the test in this one question. It may be that this is not the question of a despairing and an impatient man, but the question of one in whose eyes the light of hope shone, and who asked for nothing but confirmation of that hope.

Then came Jesus' answer; and in his answer we hear the accent of confidence. Jesus' answer to John's disciples was: "Go back, and don't tell John what I am saying; tell him what I am doing. Don't tell John what I am claiming; tell him what is happening." Jesus demanded that there should be applied to him the most acid of tests, that of deeds. Jesus was the only person who could ever demand without qualification to be judged, not by what he said, but by what he did. The challenge of Jesus is still the same. He does not so much say, "Listen to what I have to tell you," as, "Look what I can do for you; see what I have done for others."

The things that Jesus did in Galilee he still does. In him those who were blind to the truth about themselves, about their fellow-men and about God, have their eyes opened; in him those whose feet were never strong enough to remain in the right way are strengthened; in him those who were tainted with the disease of sin are cleansed; in him those who were deaf to the voice of conscience and of God begin to listen; in him those who were dead and powerless in sin are raised to newness and loveliness of life; in him the poorest man inherits the riches of the love of God.

Finally comes the warning, "Blessed is he who takes no offence at me." This was spoken to John; and it was spoken because John had only grasped half the truth. John preached the gospel of divine holiness with divine destruction; Jesus preached the gospel of divine holiness with divine love. So Jesus says to John, "Maybe I am not doing the things you expected me to do. But the powers of evil are being defeated not by irresistible power, but by unanswerable love." Sometimes a man can be offended at Jesus because Jesus cuts across his ideas of what religion should be.

Barclay: Mat 11:7-11

There are few men to whom Jesus paid so tremendous a tribute as he did to John the Baptizer. He begins by asking the people what they went into the desert to see when they streamed out to John.

(i) Did they go out to see a reed shaken by the wind? That can mean one of two things: (a) Down by the banks of the Jordan the long cane grass grew; and the phrase a shaken reed was a kind of proverb for the commonest of sights. When the people flocked to see John, were they going out to see something as ordinary as the reeds swaying in the wind on Jordan's banks? (b) A shaken reed can mean a weak vacillator, one who could no more stand foursquare to the winds of danger than a reed by the river's bank could stand straight when the wind blew.

Whatever else the people flocked out to the desert to see, they certainly did not go to see an ordinary person. The very fact that they did go out in their crowds showed how extraordinary John was, for no one would cross the street, let alone tramp into the desert, to see a commonplace kind of person. Whatever else they went out to see, they did not go to see a weak vacillator. Mr. Pliables do not end in prison as martyrs for the truth. John was neither as ordinary as a shaken reed, nor as spineless as the reed which sways with every breeze.

(ii) Did they go out to see a man clothed in soft and luxurious garments? Such a man would be a courtier; and, whatever else John was, he was not a courtier. He knew nothing of the courtier's art of the flattery of kings; he followed the dangerous occupation of telling the truth to kings. John was the ambassador of God, not the courtier of Herod.

(iii) Did they go out to see a prophet? The prophet is the forthteller of the truth of God. The prophet is the man in the confidence of God. "Surely the Lord God does nothing, without revealing his secret to his servants the prophets" (Amo 3:7). The prophet is two things--he is the man with a message from God, and he is the man with the courage to deliver that message. The prophet is the man with God's wisdom in his mind, God's truth on his lips, and God's courage in his heart. That most certainly John was.

(iv) But John was something more than a prophet. The Jews had, and still have, one settled belief. They believed that before the Messiah came, Elijah would return to herald his coming. To this day, when the Jews celebrate the Passover Feast, a vacant chair is left for Elijah. "Behold I will send you Elijah the prophet, before the great and terrible day of the Lord comes" (Mal 4:5). Jesus declared that John was nothing less than the divine herald whose duty and privilege it was to announce the coming of the Messiah. John was nothing less than the herald of God, and no man could have a greater task than that.

(v) Such was the tremendous tribute of Jesus to John, spoken with the accent of admiration. There had never been a greater figure in all history; and then comes the startling sentence: "But he who is least in the Kingdom of Heaven is greater than he."

Here there is one quite general truth. With Jesus there came into the world something absolutely new. The prophets were great; their message was precious; but with Jesus there emerged something still greater, and a message still more wonderful. C. G. Montefiore, himself a Jew and not a Christian, writes: "Christianity does mark a new era in religious history and in human civilization. What the world owes to Jesus and to Paul is immense; things can never be, and men can never think, the same as things were, and as men thought, before these two great men lived." Even a non-Christian freely admits that things could never be the same now that Jesus had come.

But what was it that John lacked? What is it that the Christian has that John could never have? The answer is simple and fundamental. John had never seen the Cross. Therefore one thing John could never know--the full revelation of the love of God. The holiness of God he might know; the justice of God he might declare; but the love of God in all its fulness he could never know. We have only to listen to the message of John and the message of Jesus. No one could call John's message a gospel, good news; it was basically a threat of destruction. It took Jesus and his Cross to show to men the length, breadth, depth and height of the love of God. It is a most amazing thing that it is possible for the humblest Christian to know more about God than the greatest of the Old Testament prophets. The man who has seen the Cross has seen the heart of God in a way that no man who lived before the Cross could ever see it. Indeed the least in the Kingdom of Heaven is greater than any man who went before.

So John had the destiny which sometimes falls to men; he had the task of pointing men to a greatness into which he himself did not enter. It is given to some men to be the signposts of God. They point to a new ideal and a new greatness which others will enter into, but into which they will not come. It is very seldom that any great reformer is the first man to toil for the reform with which his name is connected. Many who went before him glimpsed the glory, often laboured for it, and sometimes died for it.

Someone tells how from the windows of his house every evening he used to watch the lamp-lighter go along the streets lighting the lamps--and the lamp-lighter was himself a blind man. He was bringing to others the light which he himself would never see. Let a man never be discouraged in the Church or in any other walk of life, if the dream he has dreamed and for which he has toiled is never worked out before the end of the day. God needed John; God needs his signposts who can point men on the way, although they themselves cannot ever reach the goal.

Barclay: Mat 11:12-15

In Mat 11:12there is a very difficult saying, "The kingdom of heaven has suffered violence, and men of violence take it by force." Luke has this saying in another form (Luk 16:16): "Since then the good news of the Kingdom of God is preached, and every one enters it violently." It is clear that at some time Jesus said something in which violence and the kingdom were connected, something which was a dark and a difficult saying, which no one at the time fully understood. Certainly Luke and Matthew understood it in different ways.

Luke says that every man storms his way into the Kingdom; he means, as Denney said, that the "Kingdom of heaven is not for the well-meaning but for the desperate," that no one drifts into the Kingdom, that the Kingdom only opens its doors to those who are prepared to make as great an effort to get into it as men do when they storm a city.

Matthew says that from the time of John until now the Kingdom of heaven suffers violence and the violent take it by force. The very form of that expression seems to look back over a considerable time. It indeed sounds much more like a comment of Matthew than a saying of Jesus. It sounds as if Matthew was saying: "From the days of John, who was thrown into prison, right down to our own times the Kingdom of heaven has suffered violence and persecution at the hands of violent men."

It is likely that we will get the full meaning of this difficult saying by putting together the recollection of Luke and Matthew. What Jesus may well have said is: "Always my Kingdom will suffer violence; always savage men will try to break it up, and snatch it away and destroy it; and therefore only the man who is desperately in earnest, only the man in whom the violence of devotion matches and defeats the violence of persecution will in the end enter into it." It may well be that this saying of Jesus was originally at one and the same time a warning of violence to come and a challenge to produce a devotion which would be even stronger than the violence.

It seems strange to find in Mat 11:13that the Law is said to speak with the voice of prophecy; but it was the Law itself which confidently declared that the voice of prophecy would not die. "The Lord your God will raise up for you a Prophet like me from among you, from your brethren." "I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth" (Deu 18:15, Deu 18:18). It was because he broke the Law, as they saw it, that the orthodox Jews hated Jesus; but, if they had only had eyes to see it, both the Law and the prophets pointed to him.

Once again Jesus tells the people that John is the herald and the forerunner whom they have awaited so long--if they are willing to accept the fact. There is all the tragedy of the human situation in that last phrase. The old proverb has it that you can take a horse to the water, but you cannot make him drink. God can send his messenger but men can refuse to recognize him, and God can send his truth but men can refuse to see it. God's revelation is powerless without man's response. That is why Jesus ends with the appeal that he who has ears should use them to hear.

Constable: Mat 8:1--11:2

III. The manifestation of the King 8:1--11:1

"Matthew has laid the foundational structure for his argument in chapters one through seven. The genealogy and birth have attested to the legal qualifications of the Messiah as they are stated in the Old Testament. Not only so, but in His birth great and fundamental prophecies have been fulfilled. The King, according to protocol, has a forerunner preceding Him in His appearance on the scene of Israel's history. The moral qualities of Jesus have been authenticated by His baptism and temptation. The King Himself then commences His ministry of proclaiming the nearness of the kingdom and authenticates it with great miracles. To instruct His disciples as to the true character of righteousness which is to distinguish Him, He draws them apart on the mountain. After Matthew has recorded the Sermon on the Mount, he goes on to relate the King's presentation to Israel (Matthew 8:1-11:1)."³⁶⁰

Constable: Mat 9:35--11:2

B. Declarations of the King's presence 9:35-11:1

The heart of this section contains Jesus' charge to His disciples to proclaim the nearness of the kingdom (ch. 10). Matthew prefaced this charge with a demonstration of the King's power, as he prefaced the Sermon on the Mount by authenticating the King's qualifications (cf. 4:23; 9:35). However there are also some significant dissimilarities between these sections of the Gospel. Before the Sermon on the Mount, Jesus separated from the multitudes (5:1), but here He has compassion on them (9:36). Then He ministered to His disciples, but now He sends His disciples to minister to the multitudes in Israel. The Sermon on the Mount is basic to the disciples' understanding of the kingdom. This discourse is foundational to their proclaiming the kingdom. Jesus had already begun to deal with discipleship issues (8:18-22; 9:9-17). Now He gave these more attention.

Constable: Mat 11:1

4. Jesus' continuation of His work 11:1 (cf. Mark 6:12-13; Luke 9:6)

Here is another of Matthew's formulas that ended a discourse (cf. 7:28-29; 13:53; 19:1; 26:1). Matthew had no concern for recording what happened when the Twelve went out having received Jesus' instructions. He passed over their ministry in silence and resumed narration of Jesus' ministry.

"The motif that dominates Matthew's story throughout 4:17-11:1 is Jesus' ministry to Israel of teaching, preaching, and healing (4:23; 9:35; 11:1)."⁴⁵¹

Constable: Mat 11:2--13:54

IV. The opposition to the King 11:2--13:53

Chapters 11-13 record Israel's rejection of her Messiah and its consequences. Opposition continued to build, but Jesus announced new revelation in view of hardened unbelief.

"The Evangelist has carefully presented the credentials of the king in relationship to His birth, His baptism, His temptation, His righteous doctrine, and His supernatural power. Israel has heard the message of the nearness of the kingdom from John the Baptist, the King Himself, and His disciples. Great miracles have authenticated the call to repentance. Now Israel must make a decision."⁴⁵²

"Thematically the three chapters (11-13) are held together by the rising tide of disappointment in and opposition to the kingdom of God that was resulting from Jesus' ministry. He was not turning out to be the kind of Messiah the people had expected."⁴⁵³

Constable: Mat 11:2-30

A. Evidences of Israel's rejection of Jesus 11:2-30

Matthew presented three evidences of opposition to Jesus: John the Baptist's questions about the King's identity, the Jews' indifference to the King's message, and their refusal to respond to the King's invitation.

Constable: Mat 11:2-6

The confusion of the King's forerunner 11:2-6 (cf. Luke 7:18-23)

Even John the Baptist had doubts about whether Jesus was really the promised Messiah.

"Matthew includes the record of this interrogation for at least two reasons. First, the questioning of Jesus by John, a representative of the best in Israel, points up the misconception of Israel as to the program of the Messiah and His method. He had heard of the works of Jesus (Matthew 11:2), and they certainly appeared to be Messianic. However, Jesus did not suddenly assert His authority and judge the people as John probably had thought He would (Matthew 3:10-12). Because of this misconception he began to doubt. Perhaps his being in prison, a place which was certainly incongruous for the herald of the King, reinforced his doubts. . . .

"The second purpose of these few verses (Matthew 11:2-6) is to reaffirm the concept that the works of Jesus prove His Messiahship."⁴⁵⁴

11:2-3 Herod Antipas had imprisoned John in the fortress of Machaerus east of the Dead Sea (cf. 4:12; 14:3-5).⁴⁵⁵ There John heard about Jesus' Galilean ministry. Matthew wrote that John heard about the works of "the Christ." This is the only place in Matthew where the name "Christ" standing alone refers to Jesus.⁴⁵⁶ Matthew evidently referred to Jesus this way here to underscore the fact that Jesus was the Christ, the Greek term for Messiah. John had doubts about that, but Matthew presented Jesus as the Messiah in unequivocal terms. The "works" of Jesus would include His teachings and all of His activities, not just His miracles.

John sent Jesus a question through some of John's disciples. This use of "disciples" is another proof that this word does not necessarily mean believers in Jesus. These disciples were still following John. They had not begun to follow Jesus. John questioned whether Jesus was "the coming One" after all (Ps. 40:7; 118:26; Isa. 59:20). "The coming One" was a messianic title.⁴⁵⁷ John had previously announced Jesus as the coming One (3:11), but Jesus did not quite fit John's ideas of what Messiah would do. He was bringing blessing to many but judgment to none (cf. 3:10-12).⁴⁵⁸

"The same questions of the ultimate triumph of God undoubtedly face everyone in suffering for Christ's sake. If our God is omnipotent, why does He permit the righteous to suffer? The answer, of course, is that the time of God's judgment has not yet come but that the final triumph is certain."⁴⁵⁹

An old interpretation of John's question is that he asked it for his disciples' sake, but he never doubted Jesus' identity himself. There is nothing in the text to support this view. Rather John, like Elijah, seems to have become discouraged (cf. v. 14). Probably this happened because Jesus did not begin to judge sinners immediately.

11:4-6 Jesus sent a summary of His ministry back to John. He used the language of Isaiah's prophecies to assure His forerunner that He really was the Messiah (35:5-6; 61:1; cf. 26:19; 29:18-19). It is interesting that all of these Isaiah passages contain some reference to judgment. Thus Jesus assured John that He was the coming One, and He implied that He would fulfill the judgment prophecies, though He had not done so yet.

Verse 6 may contain an allusion to Isaiah 8:13-14. It is a gentle warning against allowing Jesus' ministry to become an obstacle to belief and a reason for rejecting Jesus. It assumes that John and his disciple began well, but it warned them against reading the evidence of Jesus' miracles incorrectly.

"It is well to note that if John had an erroneous concept of the kingdom, this would have been the logical time for Christ to have corrected it. But He did no such thing."⁴⁶⁰

Constable: Mat 11:7-11

The commendation of the King's forerunner 11:7-11 (cf. Luke 7:24-28)

John had borne witness to Jesus, and now Jesus bore witness to John. In doing so Jesus pointed to Himself as the person who would bring in the kingdom.

11:7-8 As John's disciples were leaving, Jesus took the opportunity to speak to the crowd about John. Reeds of cane grass grew abundantly along the Jordan River banks. A reed blown by the wind represents a person easily swayed by public opinion or circumstances. The multitudes certainly did not go into the Judean wilderness to view such a common sight. They did not go out to see a man in soft, even effeminate clothes (Gr. malakos) either. Such people lived in palaces. Jesus probably alluded derogatorily to Herod who had imprisoned John. Herod wore soft garments, but John wore rough garments (cf. 3:4-6).

By replying this way Jesus was allaying public suspicion that John's question might have arisen from a vacillating character or undisciplined weakness. John's question did not arise from a deficient character but from misunderstanding concerning Messiah's ministry. Jesus was defending John.

11:9-11 The people had gone out into the wilderness to hear John because they believed he was a prophet. Jesus affirmed that identification. He was the first true prophet who had appeared in hundreds of years. However, John was an unusual prophet. He was not only a spokesman from and for God as the other prophets were, but He was also the fulfillment of prophecy himself. He was the one predicted to prepare for Messiah's appearing.

The passage Jesus quoted is Malachi 3:1, and His quotation reflects an allusion to Exodus 23:20. The changes Jesus made in His quotation had the effect of making Yahweh address Messiah (cf. Ps. 110:1). This harmonizes with the spirit of Malachi's context (cf. 4:5-6). By quoting this passage Jesus was affirming His identity as Messiah.⁴⁶¹ He viewed John as potentially fulfilling the prophecy about Elijah preparing the way for Yahweh and the day of the Lord. Whether John really did fulfill it depended on Israel's acceptance of her Messiah then (cf. v. 14). In either case John fulfilled the spirit of the prophecy because he came in the spirit and power of Elijah.

Jesus called John the greatest human being because he served as the immediate forerunner of Messiah. This was a ministry no other prophet enjoyed. Yet, Jesus added, anyone in the kingdom will be greater than John.

Scholars have offered many different explanations of the last part of verse 11. Some translate "the least" as "the younger" and believe Jesus was contrasting Himself as younger than John with John who was older.⁴⁶² However this is an unusual and unnecessary translation. Others believe that even the least in the kingdom will be able to point unambiguously to Jesus as the Messiah, but John's testimony to Jesus' messiahship was not persuading many who heard it.⁴⁶³ The best explanation, I believe, is that John then only anticipated the kingdom whereas participants will be in it.

". . . possession of a place in the kingdom is more important than being the greatest of the prophets."⁴⁶⁴

Jesus did not mean that John would fail to participate in the kingdom. All true prophets will be in it (Luke 13:28). He was simply contrasting participants and announcers of the kingdom.

Constable: Mat 11:12-15

The identification of the King's forerunner 11:12-15

These verses further explain John the Baptist's crucial place in God's kingdom program.

11:12-13 These verses record Jesus' description of the condition of the kingdom when He spoke these words. The days of John to the present began when John began to minister and extended to the time Jesus uttered the words Matthew recorded here. What does "suffers violence" mean? If the Greek verb biazetai is a deponent middle, it could mean that disciples must enter the kingdom through violent effort.⁴⁶⁵ This seems to introduce a foreign element into Jesus' teaching on discipleship. Entrance into the kingdom depends on faith in Jesus as the Messiah. The deponent middle could also mean that the kingdom has been forcefully advancing, but it had not swept away all opposition, as John had expected.⁴⁶⁶ However the image of an irresistibly advancing kingdom seems foreign to Matthew's portrayal of Jesus' ministry thus far. Mounting opposition suggests that the kingdom was encountering severe resistance.

Probably the verb biazetai is in the passive tense. The kingdom suffers violence because evil men take it violently. Perhaps Jesus meant that men were snatching the kingdom from God and forcing its coming.⁴⁶⁷ This is impossible since Israel was not forcing the kingdom to come. The Jews were unwilling to receive it when Jesus offered it. Perhaps Jesus meant that some Jews, such as the Zealots, where trying to bring in the kingdom by political revolution.⁴⁶⁸ This is unlikely since Jesus made no other reference to this happening in the context. Probably Jesus meant that the religious leaders of His day were trying to bring in the kingdom in their own carnal way while refusing to accept God's way that John and Jesus announced.⁴⁶⁹

This view explains satisfactorily Jesus' reference to the period from the beginning of John's ministry to when He spoke. Ever since John began his ministry of announcing Messiah the Jewish religious leaders had opposed him. Moreover in 23:13 Jesus accused the scribes and Pharisees of trying to seize the reins of kingdom power from Messiah to lead the kingdom as they wanted it to go. They also snatched the kingdom from the people by rejecting the Messiah. The imprisonment of John was another evidence of violent antagonism against the kingdom, but that opposition came from Herod Antipas. John and Jesus both eventually died at the hands of these violent men.

Jesus described the imminent kingdom as in grave danger because of His enemies. The Old Testament prophets had predicted until John, but when John began his ministry the time of fulfillment began. That was a unique time that the law and the prophets had foretold (v. 13).

11:14-15 In the previous two verses Jesus spoke of the imminent kingdom. It was encountering severe opposition. In these two verses He discussed the potential beginning of the kingdom.

The messianic kingdom would come if the Jews would accept it. In the Greek text the conditional particle (ei) assumes for the sake of the argument that they would receive it. Assuming they would, John would fulfill Malachi's prophecy about Elijah being Messiah's forerunner (4:5-6).

"There is scarcely a passage in Scripture which shows more clearly that the kingdom was being offered to Israel at this time."⁴⁷⁰

Those who believe that the kingdom really began with Jesus' preaching interpret this conditional statement as follows.⁴⁷¹ They say Jesus was acknowledging that it was difficult to accept the fact that John was the fulfillment of the prophecies about Elijah. They take "it" as referring to Jesus' statement about John rather than the kingdom. Since both are in the context the interpretation hinges on one's conclusion about whether the kingdom really did begin with Jesus' preaching or whether it is still future. I favor the second alternative in view of the Old Testament prophecies about the kingdom and how Matthew presented Jesus' concept of the kingdom. Jesus viewed the messianic kingdom as future, not present and future.⁴⁷²

Jesus did not say that John was Elijah. That depended on Israel's repenting and accepting Jesus as the Messiah. John fulfilled Isaiah 40:3 and Malachi 3:1, prophecies about Messiah's forerunner, but not Malachi 4:5-6, the prophecy about the forerunner turning the people's hearts to God, since Israel rejected Jesus.

". . . John the Baptist stands in fulfillment of the promise of Malachi concerning the coming of Elijah, but only in the sense that he announced the coming of Christ."⁴⁷³

Who will fulfill Malachi 4:5-6 and when? Perhaps Elijah himself will be one of the two witnesses who will prepare the Israelites for Messiah's second coming (Rev. 11:1-14). Since John could have fulfilled the prophecy of Elijah, I tend to think that Elijah need not return to earth personally for this ministry.⁴⁷⁴ Probably the two witnesses will be two contemporary believers in the Tribulation who will turn the people's hearts to God as Elijah did in his day.

Verse 15 underlines the great significance of what Jesus had just stated.

College: Mat 11:1-30

MATTHEW 11

III. ISRAEL'S MISUNDERSTANDING AND

REPUDIATION OF JESUS (11:1-14:12)

Following the discourse (10:5-42) Matthew marks the transition to the narrative by noting that Jesus " went on from there to teach and preach in the towns of Galilee" (11:1). Although Jesus continues also to heal and cast out demons (12:13, 15, 22), the tone of the language and series of events that comprise this section (i.e., 11:1-14:12) clearly indicate that such activity is now subsumed under the dominant motif of Israel's rejection of Jesus. While earlier portions of the story anticipate that Jesus' ministry in Israel would ultimately clash with established religious thinking (cf. 9:3-4, 14, 32-34; also 10:24-25), beginning in 11:2 through 14:12 the story turns on the negative reviews that Jesus' therapeutic activity received from various groups of Jews and certain individuals.

It is significant that the scenes comprising 11:2-14:12 are bracketed by episodes involving John (cf. 11:2ff.; 14:1ff.), and questions concerning how Jesus' miraculous powers are to be interpreted (11:3; 14:2). While John in Herod's prison finds Jesus' activities incongruent with his own messianic expectations, Herod speculates that Jesus' exhibition of miraculous powers may be evidence that John has risen from the dead. John's question in 11:2 heads a series of episodes showing Israel's largely negative response to Jesus and his ministry (11:16-19; 20-24; 12:1-14, 24; 13:13, 54-58). After the execution of John (14:3-12) the narrative scenes are marked by Jesus' strategic withdrawals (14:13; 15:21; 16:4) alongside a more exclusive concentration on the development of the disciples (14:13-16:20).

The fundamental reason for Israel's culpable rejection of Jesus is their failure to discern in Jesus' activity the " deeds of the Messiah" (11:2, taΙ e[rga tou' Cristou', ta erga tou Christou ). Jesus' miracles are like the parables of the kingdom: they must be rightly interpreted and can only be understood by those who have " eyes to see and ears to hear." Furthermore, since it is the Father who truly knows the Son (11:27), understanding the person and mission of Jesus is ultimately dependent upon God's sovereign will to disclose the meaning of Jesus' activity (11:27; 13:11; 16:17). Accordingly, throughout 11:1-14:12 various groups misunderstand or interpret negatively Jesus' therapeutic action: John misunderstands (11:3); various Galilean cities see his miraculous powers but do not repent (11:20-24); Pharisees see his actions as a violation of Sabbath restrictions (12:1-14); other Pharisees attribute his powers to Beelzebub (12:24); his hometown looked upon his activities with suspicion (13:53-58); and Herod attributes Jesus' miraculous powers to the risen John (14:1-2). In spite of isolated positive glimpses of the disciples (11:25-27; 12:46-50; 13:10-17), for the most part 11:1-14:12 is dominated by a persistent negative tone that grimly anticipates the course of subsequent events (see 12:14).

A. JOHN'S QUESTION FROM PRISON (11:1-6)

¹ After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee. ^a

² When John heard in prison what Christ was doing, he sent his disciples ³ to ask him, " Are you the one who was to come, or should we expect someone else?"

⁴ Jesus replied, " Go back and report to John what you hear and see: ⁵ The blind receive sight, the lame walk, those who have leprosy ^b are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. ⁶ Blessed is the man who does not fall away on account of me."

^a 1 Greek in their towns ^b 5 The Greek word was used for various diseases affecting the skin-not necessarily leprosy.

11:1. In typical fashion, Matthew closes the discourse (10:5-42) with the same basic saying used to mark the end of each of the five major discourses of Jesus (see on 7:28). However, the transition from discourse to narrative in 11:1 is somewhat surprising since after Jesus' instructions to his disciples (10:5-42) the focus shifts abruptly to Jesus' activity of " teaching" and " preaching," with nothing being said about the disciples' missionary efforts (cf. Mark 6:12-13, 30; Luke 9:6, 10; 10:17-20). As observed by Magness: " . . . whether or not the author intends for his reader to think that the journey took place immediately, took place later in Jesus' ministry, or could only occur after the resurrection and commission (Matthew 28:18-20), the expectation and visualization of a missionary tour has been created in the mind of the reader apart from any narration of it." Be that as it may, the ominous threat of rejection and hostility foretold in chapter 10 becomes a reality in Jesus' ministry of teaching and preaching in the towns of Galilee.

11:2-3. The narrative section opens with a reference to John's imprisonment (cf. 4:12) and his genuine perplexity concerning the reports circulating about what Christ was doing (11:2, lit., " the deeds of the Messiah" ). The phrase is comprehensive and is intended to summarize all of Jesus' activity in word and deed (4:23-9:35). While Matthew is quite definite about the messianic nature of Jesus' deeds (calling him the " Christ" =Messiah), John's inquiry indicates that Jesus' activity did not immediately settle in his mind the identity question: Are you the one who was to come [i.e., the Messiah, cf. 3:11-12] , or should we expect someone else? John's earlier predictions anticipated a messianic figure who would instigate God's vengeful wrath and eschatological judgment (3:10-12), and Jesus' deeds simply did not match his expectations. John, therefore, poses the question whether they should expect another (e{teron, heteron ), perhaps one possessing the qualities he had anticipated. John's ambivalence as suggested by his inquiry does set before the reader the central concern dominating both the previous narrative section (4:23-9:35), and subsequent episodes comprising 11:7-16:20: what is the proper conclusion to be drawn upon " seeing and hearing" the ministry of Jesus?

11:4-6. Jesus' response (11:4-5) calls for John to reevaluate his activity in terms of expectations associated with the messianic times (cf. Isa 35:4-6; 26:29; 29:18-19; 61:1-2). The particular deeds highlighted deliberately coincide with the events narrated in chapters 8 and 9. Although John had heard about the " deeds of Christ" (v. 2), Jesus' intent is to supply him with an interpretative suggestion by phrasing his response in terms reminiscent of Isaiah's vision of the messianic era. If John will consider these things carefully he will have the answer to his inquiry. Indeed, if John is to avoid being " put off" (skandalivzw, skandalizô) by the character of Jesus' messiahship, he must move beyond his own narrow expectations to the realization that in Jesus God is manifesting a merciful response to the plight of his people. As Matthew's story consistently demonstrates, a one-sided messianic expectation always leads to a faulty appraisal of Jesus' mission and identity (cf. 16:21-23; 21:1-11).

B. THE PERSON AND MISSION OF JOHN (11:7-19)

1. Identification of John by Jesus (11:7-15)

⁷ As John's disciples were leaving, Jesus began to speak to the crowd about John: " What did you go out into the desert to see? A reed swayed by the wind? ⁸ If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings' palaces. ⁹ Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ¹⁰ This is the one about whom it is written:

" 'I will send my messenger ahead of you,

who will prepare your way before you.' ^a

¹¹ I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. ¹² From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. ¹³ For all the Prophets and the Law prophesied until John. ¹⁴ And if you are willing to accept it, he is the Elijah who was to come. ¹⁵ He who has ears, let him hear.

^a 10 Mal. 3:1

Lest anyone think that Jesus' response to John is intended to detract from the significance of his ministry, Jesus next addresses the crowd concerning John's significance, his role in God's redemptive scheme, and his relationship to his own ministry. The section can be divided structurally according to a threefold thematic emphasis: (1) Through a series of questions, which Jesus answers, John is identified as " more than a prophet," being the messenger foretold by Malachi (vv. 7-10). (2) He functions as a transitional figure, signaling a major turning point from the old era of expectation and promise to the age of fulfillment and the realization of God's salvific purposes (vv. 11-15). (3) John's rejection parallels the way " this generation" has reacted to the ministry of Jesus (vv. 16-19). But as wisdom is proved right by her actions ( erga , " works" ) (v. 19), so Jesus' works will ultimately be vindicated.

11:7-10. Jesus' series of question are intended to remind the crowds concerning their motivations for venturing into the desert to see and hear John (vv. 7-9). John's charismatic character was certainly not like a reed swayed by the wind . Both his courageous denunciation of Israel's leadership (3:7-10), and his focused call for repentance (3:2, 8) negate the conclusion that John was easily swayed by popular notions or public pressure. The rigors of his austere lifestyle and dress certainly do not correspond to the decorum and elegancy one might find in kings' palaces (cf. 3:4). John's attraction was never based on the supposition that he had the refinement and demeanor of a king, but rather because his ascetic lifestyle and powerful message conjured up images of Israel's prophetic tradition. However, in Jesus' estimation, John should be regarded as even more than a prophet . Even though he stands in the tradition of prophetic figures, his distinctive role ranks him as " something more" (perissovteran, perissoteran ) than a prophet. In fact, John's greatness arises because he is not only a prophet, but is himself the object of prophecy. Citing Malachi 3:1 (cf. also Exod 23:20), Jesus makes it clear that John had a pivotal role as a precursor ushering in the long expected " day of the Lord." By conforming the first line of the citation from Malachi to Exod 23:20 (" I am sending an angel ahead of you" ), and altering a few pronouns (mou [ mou ], " me," to sou [ sou ], " you" ), Malachi's prediction (3:1) of a messenger preparing the way for Yahweh is easily associated with John's preparing the way for God's Messiah. Of course, a high estimation of John's ministry necessarily leads to an even greater appreciation of Jesus' ministry.

11:11. The greatness of John is continued in verses 11-15, with the focus now on his relationship to the kingdom and the dawning of the new age in Jesus. First, from a human perspective, there has been no one born of women [=humans] . . . greater than John . The emphasis is upon his pivotal role in the transition from the old to the new , not his intrinsic personal worth. Yet, as valuable and important as John's ministry was, it does not compare to the participation of the least in the kingdom . While John's ministry established a critical link between the OT promises and their fulfillment, its function was nevertheless preliminary to the new order of the kingdom introduced by Jesus. As great as John was he must always be classed with those who preceded the kingdom and its blessings (cf. 8:11). As such, the privileges and blessings experienced by even the least in the kingdom far surpasses the limited experiences of John. Accordingly, the contrast between the least in the kingdom and John is not one of personal worth or achievements, but a contrast between the limitations of the old order represented in John, and the blessings and privileges experienced by those who fully participate in God's reign.

11:12. The interpretive difficulties associated with verse 12 are well known. Essentially, the difficulty hinges on how one could interpret the two verbs biavzetai ( biazetai ) and biastaiΙ ( biastai ).

The first verb can be taken either as a passive (" kingdom suffers violence" ), or as a middle (" kingdom comes forcefully" ), largely depending on whether one views the statement as a positive (e.g., the kingdom " forcefully advances" ) or as a negative (e.g., " forceful men" ) description of how the kingdom has been responded to. The NIV rendering translates the first verb as a positive middle ( has been forcefully advancing ), while rendering the second verb negatively as forceful men lay hold of it . Since the most natural meaning of biasthv" (biastçs) is negative (see BAGD , p. 141) meaning " violent person," it would seem that the first verb is also best understood negatively (" suffers violence" ) rather than positively (" forcefully advancing" ). I therefore take the first verb to be passive and both verbs to be a negative description of the kingdom's experience, hence, " since the ministry of John the kingdom has been under attack, and violent men have laid hold on it." While it is difficult to be specific as to when and by whom such violence occurred, Jesus intends to highlight the fact that since the first heralder of the kingdom (i.e., John) to the present moment, the advance of God's reign has met with increasing opposition.

11:13-15. In verse 13 Jesus links John and his ministry to the prophetic intent of the entirety of OT Scriptures (= the Prophets and the Law ). The usual word order of " the law and the prophets" (cf. Matt 15:17; 7:12; 23:40) is reversed probably to stress the prophetic nature of the entire OT. As a key transitional figure, John's ministry signaled that the era of promise and expectation has reached its culmination in Jesus and the presence of God's kingdom. As such, John is the last and greatest of the OT prophets, since in him the " law and prophets" find their climactic and definitive expression. He is indeed the Elijah who was to come (cf. Matt 117:12; Mal 3:1-3; 4:5). Allison has demonstrated that at least in some Jewish circles, eschatological beliefs definitely associated the coming of Elijah as an event preceding the coming of the Messiah. For some the mysterious disappearance of Elijah (2 Kgs 2:1-15) from this world was sufficient to generate speculations about his return and active role in the day of Yahweh (cf. 27:47-49). Jesus' words about John are not intended to imply some notion of reincarnation, where John is literally the returned Elijah (cf. John 1:21). Rather, John came in the " spirit and power of Elijah" (3:4; cf. 1 Kgs 1:8; Luke 1:17), and also endured suffering at the hands of a ruthless king (cf. 1 Kgs 17-19). In view of John's imprisonment it might be difficult for some to see John as the expected Elijah, so Jesus exhorts his hearers, He who has ears let him hear (cf. 13:9, 43). While the saying concerning John may present problems in the mind of some, those who truly " hear" (=understand) will see the validity of Jesus' assessment of John.

2. Rejection of John and Jesus (11:16-19)

¹⁶" To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others:

¹⁷" 'We played the flute for you, and you did not dance;

we sang a dirge, and you did not mourn.'

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, 'Here is a glutton and a drunkard, a friend of tax collectors and " sinners." ' But wisdom is proved right by her actions."

11:16. Having set forth the identity and significance of John, Jesus' concluding words castigate this generation for their obdurate resistance to the implications associated with John's ministry. Furthermore, the same superficial judgment and obstinate behavior that resulted in John's rejection, necessarily resulted in a faulty appraisal of Jesus' character and mission. Although both Jesus and John, in their respective ministries, made their appeal to Israel, they are both rejected because neither squared with conventional expectations or preconceived notions of acceptable behavior.

11:17. The contemporaries of Jesus and John (=" this generation" ) are compared to children who are playing games in the marketplace. One group of children complain that no matter what game they attempted to play, either a pretend wedding or some other joyous occasion ( played the flute ), or a make believe funeral ( sang a dirge ), the other group refused to participate, neither dancing or mourning . The simile is intended to illustrate the obstinate behavior of Israel no matter what the appeal or evidence offered by either John or Jesus.

11:18-19. With respect to John's ministry, his extreme asceticism and the demands of his message resulted in the assessment that he was possessed. Thus John and his message are treated with disdain and cavalierly dismissed as the rantings of a mad man. On the other hand, Jesus is vilified because his social involvement lacked conventional sensitivities regarding table fellowship (see 9:10-13). His free indulgence in food and drink brought the charge of being a glutton and a drunkard ; and furthermore, his table companions consisted of those that should have been avoided (i.e., tax collectors and " sinners" ). Their criticism and repudiation is brought into sharper focus by the use of the designation Son of Man . Just who do they think they are insulting and treating with such contempt? Fundamentally, " this generation's" rejection of both John and Jesus is ultimately related to their stubborn refusal to be persuaded no matter what the evidence. But in spite of their evaluation, Jesus affirms that like wisdom's " mighty deeds" are proven right, so his " mighty deeds" will ultimately be vindicated.

C. UNREPENTANT CITIES (11:20-24)

²⁰ Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent. ²¹" Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. ²² But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. ²³ And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. ^a If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. ²⁴ But I tell you that it will be more bearable for Sodom on the day of judgment than for you."

^a 23 Greek Hades

11:20. The portrayal of Jewish obstinacy (11:16-19) leads naturally into the invectives directed against cities in which most of his miracles [dunavmei", dynameis ] had been performed . The term dynameis (=" deeds of power" ) is linked to the previous section (11:2-19) by keeping the focus on how Jesus' miraculous powers were responded to. In the case of several Galilean cities the miracles did not produce the desired results, i.e., repentance.

After the introductory sentence Comber observes that the overall structure of this section " consists of a double series of (1) pronouncement of judgment; (2) explanation for judgment; and (3) comparison of eschatological fates." Thus this brief section marks a new stage in the relationship between Jesus and Israel, as Jewish cities reject their Messiah and thus incur God's eschatological condemnation. Their failure to repent leaves them susceptible to a negative evaluation of Jesus' supernatural powers (cf. 9:34; 12:24). This tragic turn of events will soon degenerate into heated disputes and deadly plots perpetuated by Israel's leadership (ch. 12).

When one recalls that Jesus' message about the kingdom necessarily entailed the exhortation to repent (4:17; cf. 3:2), it is clear that the refusal to repent in the face of Jesus' " mighty deeds" is the result of a failure to interpret Jesus' deeds in terms of their disclosure of God's presence. While his miraculous deeds were a source of interest and wonder, they cannot be separated from the demands of his message.

11:21-22. Three coastal cities along the Sea of Galilee (Korazin, Bethsaida, and Capernaum) are singled out for their stubborn refusal to be moved to repentance by Jesus' mighty works. Jesus' expression of woe upon Korazin and Bethsaida is both an expression of sorrow and warning. Their culpability is forcefully brought into focus by comparing them to the infamous cities of Tyre and Sidon (see Isa 23 and Ezek 28). These cities, which all Jews would have judged to be evil, are made to look good by comparison to contemporary cities of Jesus' day. As noted by Davies and Allison, Korazin and Bethsaida were Jewish cities while Tyre and Sidon were not. " Thus Jesus, with the hyperbole of a prophet, is exclaiming that Jews failed to respond to phenomena which would have persuaded even pagans - and what is more, notorious pagans." Jesus concludes with a dramatic reversal of expectations whereby Israelites suffer a worse fate than the pagans inhabiting Tyre and Sidon. It appears that God's judgment expects more from those with greater opportunities, and they will be judged more severely than those who had less.

11:23-24. Next Jesus singles out Capernaum , a city especially blessed by Jesus' presence, being earlier described as his " own town" (9:1; cf. 4:13; 8:14). As such, Jesus uses even stronger language in his denunciation of Capernaum. The question will you be lifted up to the skies is a typical prophetic taunt addressed to proud individuals or cities (cf. Isa 14:13; Ezek 26:20), it thus expects a negative response. Indeed, rather than being exalted, Capernaum is poised for a fall, all the way to Hades (a{/dou, hadou ; gen. of hadçs), the realm of the dead. Like the two previous cities, Capernaum is also compared to an infamous OT city, Sodom (see 10:15). In spite of the legendary wickedness of Sodom, if the mighty deeds performed by Jesus would have been performed in Sodom, they would have repented, and the city would never have been destroyed. Judgment will therefore be more severe for Capernaum than for Sodom. Although Jesus is the humiliated and rejected Son of Man (11:19), his activity in Galilee obviously has serious eschatological consequences.

D. JESUS' RESPONSE AND INVITATION (11:25-30)

²⁵ At that time Jesus said, " I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. ²⁶ Yes, Father, for this was your good pleasure.

²⁷" All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.

²⁸" Come to me, all you who are weary and burdened, and I will give you rest. ²⁹ Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. ³⁰ For my yoke is easy and my burden is light."

The abrupt and remarkable change of tone from invective to praise beginning in 11:25 is intended to represent Jesus' ensuing words as a response (note ajpokriqeiΙ", apokritheis ) to Israel's hardened opposition. As such, 11:25-30 brings to a climactic closure Jesus' exposure of Israel's guilt and the stubbornness of unbelief. First, Jesus explains his rejection as due to God's sovereign will, which withholds insight to the " wise and learned," but discloses his will to " little children" (vv. 25-26). Next, Jesus boldly affirms that only God truly knows the identity and character of the Son (cf. 16:17), and only the Son truly knows and reveals the Father (v. 27). This extraordinary claim is followed by an invitation for the " weary and burdened" to accept his yoke and rest by coming to learn of him (vv. 28-30). The following controversies provide a concrete illustration of Jesus' " easy yoke" in contrast to the burdens placed on the people by the Jewish leaders (12:1-14). It is interesting that the controversies are bracketed by explicit characterizations of Jesus' person and ministry (cf. 11:28-30 and 12:15-21).

11:25-26. Jesus praises his Father because he has hidden these things from the wise and learned, and revealed them to little children. The most natural antecedent of " these things" is the reality which Israel failed to see in Jesus' mighty deeds, as noted in 11:2-24. The opposition and rejection of Jesus is no accident, because those who deem themselves to be " wise" and claim prior knowledge of God's will (cf. 11:23; 1 Cor 1:19ff.) will always be offended by Jesus' activity and teaching. The very nature of God's revelation in Jesus is offensive to those filled with worldly pride, and whose intellectual sophistication has convinced them that they have nothing to learn from a humble Galilean peasant. On the other hand, the Father's revelatory disclosure of the significance of Jesus' deeds finds a receptive spirit among those who have no illusions of grandeur or sense of their own self-sufficiency (nhvpio", nçpios). Contextually, it would seem that Jesus' words are intended to contrast the arrogance and haughty spirit of Israel's leadership with those who humbly acknowledge their dependency upon God, and thus are willing to be taught. While, as noted by Hagner, God's mysterious sovereignty lies behind both belief and unbelief, it never precludes the accountability of those who fail to believe.

11:27. Jesus then grounds his claim to be the recipient and ultimate mediator of God's will in his unique filial relationship with God. He is qualified to be the discloser of God because all things (pavnta [ panta ]; cf. tauvta [ tauta , " these things" ], v. 25) have been committed (paredovqh [paredothç], a term typically used in the handing down of rabbinic tradition) to him by his Father. Not only does Jesus have exclusive knowledge of God, but the Son's true identity is known only by the Father. The implication is that truly perceiving the significance of Jesus comes only by God's gracious gift (cf. 12:11; 16:17). This claim of a reciprocal knowledge shared by Jesus and his Father is certainly reflective of a profound christology. The saying implies a filial consciousness and a degree of intimacy with God unlike anything found in Judaism prior to Jesus' day. While some would want to dismiss the text as the mere creation of the early church, there is no persuasive evidence that this saying lacks authenticity. The language of the text has been traced to either a Mosaic typology based on Exodus 33:12-14, or to traditions concerning wisdom's relationship to God (cf. Job 28:1-27; Sir 1:6, 8; Bar 3:15-32; Prov 8:12; Wis 7:25; 8:3-8; 9:4, 9, 11). Whatever the background, Jesus' words testify to an exclusive awareness of God that can only be explained on the basis of his unique transcendent relationship to God.

11:28. Based on the extraordinary claim of verse 27 Jesus calls the weary and burdened to himself as one who gives " rest." Earlier Jesus identified his mission as a shepherd-like ministry designed to give guidance and direction to those termed " oppressed" and " helpless" (9:36). The reference led naturally into the discourse to the twelve (10:5-42), who are called as " workers" sent into the " harvest field" (9:37-10:4). Now the metaphors change in anticipation of subsequent scenes wherein Jesus' " yoke" and " light burden" are contrasted with the heavy burdens placed upon the people by Pharisaic legalism (12:1-14).

11:29. Jesus appeals to the " weary and burdened" to accept his yoke by becoming a " learner" (mavqete [ mathete ]; cf. maqhthv" [mathçtçs]=disciple). Since Jesus has an exclusive claim on resources from the Father, the invitation is to come to him. The invitation is extended to all those weighed down to the point of exhaustion, whether by the awareness of personal sin, or more likely in this context, by the sheer weight of law keeping as advocated by Pharisaic casuistry: " They tie up heavy loads and put them on men's shoulders, but they themselves are not willing to lift a finger to move them" (23:4).

11:30. In contrast, the yoke Jesus offers is easy and his burden is light . Jesus' words should not be construed to imply that discipleship is easy or that the rigors of his demand are not challenging (cf. chs. 5-7). Jesus grounds the nature of his " yoke" and " burden" in the unique quality of his own character: I am gentle and humble in heart (v. 29). This explicit self-characterization serves to indicate that his " yoke" and " burden" are not to be found in the precision of law keeping, but in a relationship with one who is filled with compassion and devoted to humble service on behalf of his people. It is not at all tiresome to follow such a one in devoted service. While the scribes " learn Torah," Jesus' followers are called to enroll " in his school of wisdom where he is both the teacher and core curriculum." By doing so they will experience rest for their souls, meaning an inner well-being and tranquility grounded in the assurance of God's faithfulness and sustaining power; not the fickleness of human performance in keeping the rules. Jesus is therefore the definitive interpreter of God's will who cuts " through the thicket of elaborate human rules and regulations," and charts a course directly to the heart of the Father. This will become apparent in the scenes to follow.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 11:1

LXI.
THIRD CIRCUIT OF GALILEE. THE TWELVE
INSTRUCTED AND SENT FORTH.
^aMATT. IX. 35-38; X. 1, 5-42; XI. 1; ^bMARK VI. 6-13; ^cLUKE IX. 1-6.

   ^b6 And he ^aJesus bwent about aall the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner sickness and all manner of sickness. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see Mar 16:15). As Jesus himself was sent only to the Jews, so during his days on earth he sent his disciples only to them.]  7 As ye go, preach, saying, The kingdom of heaven is at hand. [It was set up about a year later, on the day of Pentecost, under the direction of the Holy Spirit -- Act 2:1-4.]  8 Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. [Here is the true rule of giving. Paul repeats it at 1Co 16:2. If we would obey this rule, we would make this a happy world.]  ^c3 And he said unto them, Take nothing for your journey,  ^a9 Get you no gold, nor silver, cnor money; anor brass in your purses; cneither staff, nor wallet, afor your journey, cnor bread, neither have two coats. anor shoes, nor staff: for the workman is worthy of his food. [The prohibition is against securing these things before starting, and at their own expense. It is not that they would have no need for the articles mentioned, but that "the laborer is worthy of his food," and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul (1Co 9:14). To rightly understand this prohibition we must remember that the apostles were to make but a brief tour of a few weeks, and that it was among their own countrymen, among a people habitually given to hospitality; moreover, that the apostles were imbued with powers which would win for them the respect of the religious and the gratitude of the well-to-do. The special and temporary commission was, therefore, never intended as a rule under which we are to act in preaching the gospel in other ages and in other lands.]  ^b10 And he said unto them  ^a11 And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. [The customs of the East gave rise to this rule. The ceremonies and forms with which a guest was received were tedious and time-consuming vanities, while the mission of the apostles required haste.]  12 And as ye enter [364] come into an house, salute it.  13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. [The form of salutation on entering a house was, "Peace to this house." The apostles are told to salute each house, and are assured that the peace prayed for shall return to them if the house is not worthy; that is, they shall receive, in this case, the blessing pronounced on the house.] ^bWheresoever ye enter into a house, there abide till ye depart thence. {^c4 And into whatsoever house ye enter, there abide, and thence depart.}  ^b11 And whatsoever place shall not receive you, and they hear you not [Jesus here warns them that their experiences would not always be pleasant],  ^a14 And whosoever cas many as ashall creceive you not, anor hear your words, bas ye go forth thence, aout of that house or that city [The word "house" indicates a partial and the word "city" a complete rejection], {cwhen you depart from that city,} bshake off the dust that is under your feet {aof your feet.} cfrom your feet bfor a testimony unto them. cagainst them. [The dust of heathen lands as compared with the land of Israel was regarded as polluted and unholy (Amo 2:7, Eze 27:30). The Jew, therefore, considered himself defiled by such dust. For the apostles, therefore, to shake off the dust of any city of Israel from their clothes or feet was to place that city on a level with the cities of the heathen, and to renounce all further intercourse with it.]  ^a15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. [For comment on similar remarks, see 2Sa 12:20, Mat 6:16, Mat 6:17). When an apostle stood over a sick man to heal him by a touch or a word, he was about to send him out of his sick chamber, and just before the word was spoken, the oil was applied. It was, therefore, no more than a token or symbol that the man was restored to his liberty, and was from that moment to be confined to his chamber no longer. Comp. Jam 5:14. This practice bears about the same relation to the Romish practice of extreme unction as the Lord's Supper does to the mass, or as a true baptism does to the sprinkling of an infant.]

[FFG 362-369]

McGarvey: Mat 11:2-30

XLV.
THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE
SUGGESTED THEREBY.
(Galilee.)
^aMATT. XI. 2-30; ^cLUKE VII. 18-35.

   ^c18 And the disciples of John told him of all these things.  ^a2 Now when John had heard in the prison the works of Christ, he sent by his disciples  ^c19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, A. D. 27, and it was now after the Passover, possibly in May or June, A. D. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. According to Josephus, the place of John's imprisonment and death was the castle of Machærus (or Makor), east of the Dead Sea (Ant. xviii.; v. 1, 2). It was built by Herod the Great, and was not very far from that part of the Jordan in which John had baptized, so that it is probable that Herod resided in this castle when he went to hear John preach. We learn elsewhere that Herod felt kindly towards John, and this fact, coupled with the statement that John called two of his disciples to him, suggests that John must have been held as an honored prisoner with liberties like those accorded Paul at Cæsarea -- Act 24:23],  ^a3 and said unto him, {csaying,} Art thou he that cometh, or look we for another? [The prophets spoke of the Messiah as the coming one, and John himself had done likewise -- Mat 3:11.]  20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? [This passage has been a puzzle to expositors from the very earliest times. Being unable to understand how the Baptist, being an inspired prophet and favored with visions of the supernatural, [278] could give way to skeptical doubts, they have exhausted their inventive genius to explain what John meant by his question. Among these many explanations the best is that given by Alford, viz.: that John wished to get Jesus to publicly declare himself for the sake of quieting all rumors concerning him, his fault being kindred to that of Jesus' mother when she tried to hasten Jesus' hour at the wedding of Cana (Joh 2:4). But the plain, unmistakable inference of the text is that John's faith wavered. The Bible does not represent the saints as free from imperfection. It does not say that inspiration is omniscience, or that visions and miracles remove doubts. It took two miracles to persuade Gideon; Moses harbored distrust (Exo 3:11-13, Exo 4:1-17.), and was guilty of unbelief (Num 20:12); Elijah despaired of God's power (1Ki 19:4-10); Jeremiah was slow of belief, and in his despondency cursed the day of his birth (Jer 20:7, Jer 20:14-18). But the most instructive parallel is that of Simon Peter. He witnessed the transfiguration of Jesus, beheld the glory of God, and heard the voice of the Father (Mat 17:1-6); yet he sank below the Baptist, and denied the Lord with cursing; and no man has ever thought it at all incredible that he should do so. The trial of John's faith, though not so clearly depicted as that of Peter, was perhaps equally searching. His wild, free life was now curbed by the irksome tedium of confinement. His expectations were not fulfilled. The unfruitful trees had not been cut down, the grain had not been winnowed, nor the chaff burned, nor should he see any visible tendency toward these results. Moreover, he held no communion with the private life of Jesus, and entered not into the sanctuary of his Lord's thought. We must remember also that his inspiration passed away with the ministry, on account of which it was bestowed, and it was only the man John, and not the prophet, who made the inquiry. The inquiry itself, too, should be noted. It is not, Are you what I declared you to be? but, Being all of that, are you the one who should come, or must we look for another? John no doubt shared with all Jews the idea that Messiah was to set up an earthly kingdom, and seeing in Jesus [279] none of the spirit of such a king, he seems to have questioned whether Jesus was to be the finality, or whether he was to be, like himself, a forerunner, preparing the way for the ultimate Messiah. He did not grasp the thought that Jesus was both Alpha and Omega; that Jesus, the lowly servant of humanity, by service and sacrifice is evermore preparing the way for Jesus the King.]  21 In that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight.  22 And he ^aJesus answered and said unto them, Go and tell John the things which ye hear and see: {chave seen and heard;}  ^a5 the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings to them. [John himself, when thus questioned, had answered plainly, saying, "No" (Joh 1:20, Joh 1:21), and he probably expected a like categorical answer from Jesus. The indirect answer of Jesus, ending with a beatitude, was well calculated to waken in John beneficial thoughtfulness, for it threw his mind back upon the prophecies of God, such as Isa 30:5, Isa 30:6, Isa 42:7, Isa 41:1-3, etc. It may be inferred that Jesus withheld answering the messengers and went on with his works of grace, that these might testify to John more potently than mere words of assertion. Jesus did not work miracles to gratify skeptical curiosity, but he did use them, as here, to strengthen wavering faith (Mar 9:24, Joh 11:15, Joh 14:11); Jesus sums up his work in the form of a climax, wherein preaching the gospel to the poor stands superior even to the raising of the dead. Attention to the poor has always been a distinctive feature of Christianity. To care for the poor is above miracles. Modern Orientals are not impressed by the miracles of the New Testament as such. The sacred literature of India and China abounds in wonders, and with the people of these lands a miracle is little more than a commonplace. With them Christ's love for the lowly is above the miracles. "Wonders and miracles might be counterfeited, but a sympathy with the suffering and helpless, so tender, so [280] laborious, so long continued, was not likely to be simulated. Such humanity was unworldly and divine" -- Beecher.]  6 And blessed is he, whosoever shall find no occasion of stumbling in me. [The scribes had stumbled and failed to believe in Jesus because he did not fulfill their ideal, or come up to their expectations. Jesus seeks to woo John from a like fate by the sweet persuasion of a beatitude. John must realize that it is better for the subject to fall in with the plans of the all-wise King, as he fulfills the predictions of God the Father, than for the King to turn aside and frustrate the plan of the ages to humor the passing whim of a despondent and finite mind.]  ^c24 And when the messengers of John were departed, {^a7 And as these went their way,} che ^aJesus began to say unto the multitudes concerning John [The commendation of Jesus which follows was not spoken in the presence of John's messengers. It was best that John should not hear it. We also do our work under the silent heavens and wait for the future plaudit, "Well done, good and faithful servant"], What went ye out into the wilderness to behold? a reed shaken with the wind?  8 But what went ye out to see? ca man clothed in soft raiment? ^aBehold, they that wear soft raiment cthey that are gorgeously apparelled, and live delicately, are in kings' courts. {ahouses.} [After the departure of John's messengers Jesus immediately clears the character of John of unjust suspicion. John, who had testified with such confidence as to the office and character of Jesus, now comes with a question betraying a doubtful mind and wavering faith. Was John then a vacillating man? Was he guilty of that lack of steadfastness which the world looks upon as intolerable in all who it esteems great? Was he blown about by every wind of public opinion like the tall reed (the Arunda donax) which skirts the Jordan, and which stands, bearing its beautiful blossoming top twelve feet high one moment, only to bow it to earth the next, the slender stem yielding submissively to the passing breeze? Was he a voluptuary about to condescend to flatter Herod and retract [281] his reproof, that he might exchange his prison for a palace? Those who had gone to the wilderness to see John had found no such man, and John was still the John of old. One act does not make a character, one doubt does not unmake it. John was no reed, but was rather, as Lange says, "a cedar half uprooted by the storm."]  9 But wherefore went ye out? {^c26 But what went ye out to see?} ato see a prophet? Yea, I say unto you, and much more than a prophet. [The Mat 11:10 shows us that John was a messenger as well as a prophet. Prophets foretold the Messiah, but John was the herald who announce him. John was miraculously born, and was himself the subject of prophecy. Great as was John in popular estimation, that estimation was insufficient.]  10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee. [This quotation is taken from Mal 3:1, where it reads "my messenger . . . before me." But Mark (Mar 1:2) concurs with Matthew and Luke in the reading given here. From the change in the words it appears "that Christ is one with God the Father, and that the coming of Christ is the coming of God" -- Hammond.]  11 Verily I say unto you, Among them that are born of women there hath not arisen a greater {cthere is none greater} athan John the Baptist: yet he that is but little in the kingdom of heaven {cof God} is greater than he. [We find from this passage that all true greatness arises from association, relation and contact with Jesus Christ. To be Christ's forerunner is to be above teacher and prophet, Levite and priest, lawgiver and king, and all else that the world estimates as great. If all greatness be thus measured by contact of Christ, how great must Christ be! But the least in the kingdom is greater then John. "This shows: 1. That John was not in the kingdom of God. 2. That, as none greater than John has been born of women, no one had yet entered the kingdom. 3. That, therefore, it had not yet been set up; but as John himself, Jesus, and the Twelve under the first commission, preached, was 'at hand'. [282] 4. All in the kingdom, even the humble, have a station superior to John's" (Johnson). Farrar reminds us of the old legal maxim which says, "The least of the greatest is greater than the greatest of the least," which is as much as to say that the smallest diamond is of more precious substance than the largest flint. The least born of the Holy Spirit (Joh 1:12, Joh 1:13, Joh 3:5) is greater than the greatest born of women. They are greater in station, privilege and knowledge. The dispensations rise like lofty steps, and the lowest that stand upon the New Testament dispensation are lifted above the tallest who rest upon the dispensation of Moses. This is perhaps prophetically suggested by Zechariah -- Zec 12:8.]  ^c29 And all the people [the common peopple, and not the rulers] when they heard, and the publicans, justified God, being baptized with the baptism of John. [They justified or approved the wisdom of God in sending such a prophet as John and establishing such an ordinance as baptism.]  30 But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. [The counsel of God was that the nation should be brought to repentance by John, that it might be saved by Jesus; but the Pharisees frustrated this plan so far as they were concerned, by their proud refusal to repent. All who followed their example shared their unhappy success. It is noteworthy that Jesus emphasizes baptism as the test as to whether men justify or reject God's counsel.]  ^a12 From the days of John the Baptist until now [a period of about three years] the kingdom of heaven suffereth violence, and men of violence take it by force. [Jesus here pictures the kingdom of heaven as a besieged city. The city is shut up, but the enemies which surround it storm its walls and try to force an entrance -- an apt illustration which many fail to comprehend. The gates of Christ's kingdom were not opened until the day of Pentecost (Act 2:22-36.), but men hearing it was about to be opened sought to enter prematurely, not by the gates which God would open when Simon Peter used the keys (Mat 16:19), but by such breaches as they themselves sought to make [283] in the walls. Examples of this violence will be seen in the following instances (Joh 6:15, Mat 20:21, Luk 19:11, Luk 19:36-38, Luk 22:24-30, Act 1:6.) The people were full of preconceived ideas with regard to the kingdom, and each one sought to hasten and enjoy its pleasures as one who impatiently seizes upon a bud and seeks with his fingers to force it to bloom. The context shows that John the Baptist was even then seeking to force the kingdom.]  13 For all the prophets and the law prophesied until John.  14 And if ye are willing receive it, this is Elijah, that is to come.  15 He that hath ears to hear, let him hear. [The Old Testament was the work of a long series of prophets, and this series was closed by John the Baptist. But John differed from all the others in the series; for they prophesied concerning the kingdom, while John turned from their course to preach that the kingdom was at hand, and thereby incidentally brought upon it the assaults of violence. As to John the Baptist being the prophetic Elijah, see Mat 13:24-43. In the Mat 13:24 Jesus says, "The kingdom of heaven is likened unto a man who sowed good seed," but in the Mat 13:37 he says "He that soweth the good seed is the Son of man," thus making the kingdom of heaven like the entire parabolic picture, and not the mere subject of its leading verb. Others say that John came mourning and Jesus came piping, and that the Jews were satisfied with neither. This was the older view, and had not expositors been confused by the grammatical difficulties above mentioned, it would never have been questioned. For the context favors it, and the whole trend of Scripture demands it. It was God in his messengers -- his prophets and his Son -- who came to set the world right. It was these messengers who took the initiative and who demanded the changes. It was the people who sulked and refused to comply with the divine overtures. The whole tenor of Christ's teaching -- the parables of the supper, etc. -- represents the Jews as being invited and refusing the invitation. It was John and Jesus who preached repentance, but there was no instance where any called on them to repent. Jerusalem never wept over an intractable Jesus, but Jesus wept over the people of Jerusalem because they "would not." Jesus and John each besought the people to prepare for the kingdom of God, but the people sneered at one [285] as too strict and at the other as too lenient, and would be won by neither. To justify them in rejecting God's counsel, they asserted that John's conduct was demoniacal and that of Jesus was criminal, thus slandering each. But the lives or works of Jesus and John were both directed by the wisdom of God, and all those who were truly wise towards God -- children of wisdom (see Act 21:3, Act 27:3), and Tyre became a Christian city, while Tiberias, just south of Capernaum, became the seat of Jewish Talmudism. Sackcloth was a coarse fabric woven of goat's or camel's hair, and was worn by those who mourned. It was called sackcloth because, being strong and durable, it was used for making the large sacks in which rough articles were carried on the backs of camels. Such sacks are still so used. Ashes were put upon the head and face as additional symbols of grief. Jesus here uses these symbolic words to indicate that these cities would have repented thoroughly.]  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, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day.  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. [Several great truths are taught in this paragraph. We note the following: 1. Every hearer of the gospel is left either much more blessed or much more wretched. 2. That the miracles which Jesus wrought were calculated to lead men to repentance, for they demonstrated his authority to demand that man should repent. 3. That even among those who stand condemned at the judgment there is a difference, and that it shall be more tolerable for some than for others. 4. That God takes account of our opportunities when he comes to measure our guiltiness (Mat 5:21, Mat 5:22, Mat 10:15, Luk 11:47, Luk 11:48, Joh 9:41, Joh 15:22-24, Rom 2:12). Capernaum was the most favored spot on earth, for Jesus made it his home. He therefore speaks of it figuratively as being exalted to heaven. Hades means the abode of the dead. It stands in figurative contrast to heaven and indicates that Capernaum shall be brought to utter ruin. Though Jesus was not displeased with the walls and houses, but with those who dwelt in them, yet the uncertain sites of these cities are marked only by ruins, and present to the traveler who searches among [287] rank weeds for their weather-worn stones the tokens of God's displeasure against the people who once dwelt there. In less than thirty years these three cities were destroyed. Sin destroys cities and nations, and permanent temporal prosperity depends upon righteousness. The history of the destruction of Sodom in the time of Abraham is well known. As it was one of (Num 13:22) the oldest cities of any great importance in Palestine, this reference to its remaining is the more striking, showing that its destruction did not come from the mere operation of natural law, but as a divine punishment meted upon it for its sins -- a punishment which might have been avoided by repentance (Jon 3:10). There is hope for the greatest sinner if Sodom might thus escape.]  25 At that season [while these thoughts of judgment were in his mind] Jesus answered [replying to the thoughts raised by this discouraging situation -- this rejection] and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding [the selfish and shrewd; the scribes and Pharisees, wise in their own conceit -- Joh 9:40, Joh 9:41], and didst reveal them unto babes [the pure and childlike; the apostles and their fellows who were free from prejudice and bigoted prepossession. God hid and revealed solely by his method of presenting the truth in Christ Jesus. The proud despised him, but the humble received him]:  26 yea, Father, for so it was well-pleasing in thy sight. [This is a reiteration of the sentiment just uttered. It means "I thank thee that it pleases thee to do thus." The Son expresses holy acquiescence and adoring satisfaction in the doings of Him who, as Lord of heaven and earth, had right to dispose of all things as it pleased him.]  27 All things have been delivered unto me of my Father [Joh 3:35. All things necessary to the full execution of his office as Lord of the kingdom were entrusted to Jesus, but for the present only potentially. The actual investiture of authority did not take place until the glorification of Jesus (Mat 28:18, Col 1:16-19, Heb 1:8). The authority thus delivered shall be eventually returned [288] again -- 1Co 15:28]: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. [Here again are many important truths taught: 1. While we may have personal knowledge of Jesus, we can not know him completely. His nature is inscrutable. And yet, in direct opposition to our Lord's explicit assertion, creeds have been formed, defining the metaphysical nature of Christ, and enforcing their distinctions on the subject which Jesus expressly declares that no man understands, as necessary conditions of church membership in this world, and of salvation in the world to come. "It would be difficult to find a more audacious and presumptuous violation of the words of Jesus than the Athanasian Creed, with its thrice repeated curses against those who did not receive its doctrines" (Morison). 2. We can have no correct knowledge of God except through revelation. 3. Jesus begins the revelation of the Father in this world, and completes it in the world to come. 4. By this exclusive claim as to the knowledge of the Father, Jesus asserts his own divinity. 5. Christ's exalted power comes by reason of his exalted being.]  28 Come unto me, all ye that labor 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. [The preceding remarks are prefatory to this invitation. The dominion which Jesus exercises, the nature which he possess, and the knowledge which he can impart justify him in inviting men to come to him. The labor and the rest here spoken of are primarily those which affect souls. That is, the labor and the heavy burden which sin imposes, and the rest which follows the forgiveness of that sin. Incidentally, however, physical burdens are also made lighter by coming to Jesus, because the soul is made stronger to bear them. The meekness and lowliness of Jesus lend confidence to those whom he invites that no grievous exactions will be made of them. "Taking the yoke" is a symbolic expression. [289] It means, "Submit to me and become my disciple," for the yoke is symbolic of the condition of servitude -- see Jer 27:11, Jer 27:12, Isa 9:4, Act 15:10, Gal 5:1, 1Ti 6:1.]

[FFG 278-290]

Lapide: Mat 11:1-30

CHAPTER 11

And it came to pass, &c. He passed from thence : That means, He separated Himself from His Apostles, whom He sent to preach the Gospel by themselves, both that they might prepare the way for Christ who was about to follow them, and that they might make trial of themselves and their courage in this Mission, being separated from their Master. What the Apostles did when thus sent forth by Christ, S. Matthew is silent upon, but S. Luke relates it (Luk 9:6), and so does S. Mark (6:12).

That they should teach and preach in their cities : i.e., in the cities of the Jews and the Galilæans, to whom He sent them. Note the Hebraism here. For the Heb. frequently leaves unexpressed the antecedent of the relative, or demonstrative pronoun, but leaves it to be understood from the circumstances of the case by the reader or hearer. There are similar instances to be found in Psa 99:8, 2Sa 17:24, &c.

When John had heard in the prison, Vulg. in chains. When He had heard from his disciples, as Luke says (Luk 9:18), from whence it is equally plain that there is here a hysterlogia, and that what S. Matthew here relates concerning John, from the 2nd to the 20th verse, happened before the Mission of the Apostles, to which he himself referred.

In chains, Syr. in the house of those who are bound, that is when Herod had shut him up because he reproved his adultery with Herodias.

John then, a little before his martyrdom, sent these disciples to Christ in the thirty-second year of Christ's age, which was the second year of His preaching, when He was becoming famous by His doctrine and miracles, that they might learn from Himself that He was the very Messiah, or Christ, that when John was dead they might go to Him. For otherwise they might have made a schism from Christ, and preferred John as their master to Christ. For that they thought more highly of John than of Christ is plain from Mat 9:14. As therefore the runners in the Stadium hand on the lamp to the runner who succeeds them in the course, so did John-when he had fulfilled his office and ministry, resign it to Christ. And, as the dayspring dies away into the rising sun, so did John pale before Christ. For John was the morning star of the sun of righteousness. Wherefore, not only did he not envy Christ His rising glory when his own was setting, but rejoiced at it. Yea, he desired to set, that Christ might arise, for he was ambitious not of his own glory, but of God's and Christ's glory. Wherefore he said, "It behoveth Him to increase, but me to decrease."

And saith, &c. He that should come, Gr.ό ε̉ρχόμενος, the coming one, namely, that great Prophet, the Redeemer of Israel, the Saviour of the World, the Messias promised by all the Prophets, and most ardently longed for by the Fathers, who at this time, now that the prophecies concerning Hirn are fulfilled, is by all looked for as coming. He alludes to the prophecy of the Patriarch Jacob, "The sceptre shall not be taken away from Judah," &c. Gen 49:10.

From these words of John, Tertullian ( De Baptism, c. 10) and Justin ( Quest. 38 ad Orthodox ) think that John doubted concerning Jesus whether He were the Christ or not, but falsely, for John had already seen the Spirit descending upon Him in the form of a dove, and had heard the Father's voice saying, This is my beloved Son. And John had already given the clearest testimony to Him, when he said, Behold the Lamb of God.

Others think that John did not doubt whether Jesus were the Christ, but only asked whether, after death, He would come into Limbus, and visit and deliver the Fathers who were detained there. So S. Jerome, "He did not say, Art Thou He who hast come, but art Thou He who wilt come? And the meaning is, Tell me, since I am about to descend into Hades, whether also I shall announce Thee to the shades below, as I have announced Thee in the upper world? Or, is it not fitting that the Son of God should taste of death, and wilt Thou send another for these mysteries?" So, too, S. Gregory. But this opinion is little apposite or probable.

I say, therefore, that John sends his disciples, and asks Jesus whether He be the Coming One, i.e., the Messias, not as doubting about Him, but because, being near death, he wished his hesitating disciples to be instructed concerning Him, that they might be led to Christ. So SS. Hil., Chrys., Cyril. Observe, too, the prudence of S. John. He in his own name asks Jesus if He be the Christ, because his disciples would not, of themselves, have dared to propose such a question. For he is the best physician who, to cure a sick man, acts as though he were sick himself, and takes nauseous medicine. So S. Paul says, "Who is weak, and I am not weak?"

And Jesus answering, &c. These miracles which ye have seen Me perform are the marks of the true Messiah, given by Isa 35:5, and Isa 61:1. This is why S. Luke adds, In the selfsame hour He healed many of their diseases and plagues and evil spirits, and to many that were blind He gave sight. For neither Elijah, nor Elisha, nor any other prophet did so many and such great miracles as Christ. Wherefore S. Cyril ( lib. 2 Thesaur. c. 4) says, "Christ, both by the greatness and the multitude of His miracles, shewed Himself to be the Messiah." You may add, by His beneficence. For although Moses shewed many miracles in the ten plagues of Egypt, yet did he not heal the Egyptians, but afflicted and slew them. But "Christ went about doing good, and healing all that were oppressed of the devil." Wherefore His hands are said to be "versatile" (Son 5:14, Vulg.), that is, active in doing good to all; and "full of hyacinths" (Vulg.), i.e., of heavenly works, miracles and kindnesses.

The blind see, &c. He alludes to Isa 34:4. "Our God Himself shall come and save us." (Vulg.): "then shall the eyes of the blind be opened, &c." Also to Is. lxi. 1.

The poor have the Gospel preached, &c. Theophylact and Euthym. take the verb ευ̉αχχελίξονται, actively, meaning, the poor Apostles preach the Gospel. But the verb is passive, and so the Syriac translates it. The meaning is, "I evangelize the poor, I preach the Gospel to them, and they receive it eagerly, though the rich reject it." He alludes to, indeed he quotes, Is. lxi. 1, "He hath sent me to announce to the meek," where the LXX., instead of anavim, the meek, read aniim, the poor : and trans., he hath sent me to evangelize the poor, not the poor by necessity, but those who are poor in spirit, and consequently, meek and gentle. More simply, by the poor, you may understand such as the Apostles and the multitudes. For Christ preached to them that He might shew that the souls of the poor are equally precious before God with those of the rich; and therefore God made both equal in the Gospel. Dost thou then wish to imitate Christ? Teach the poor, guide, solace, help them.

And blessed is he, &c, i.e., who shall not be offended at my lowly conversation. The Syriac is, Blessed is he who shall not stumble at Me. For as S. Greg. says (Horn. vi.), "I do indeed marvellous things, but I do not disdain to suffer shameful things." There is a tacit reference to the disciples of John, who were offended at His lowliness; and He intimates that he beheld the secrets of their hearts. So S. Jerome says, "He aims not at John, but at his disciples." And S. Hilary says, "Because the cross was about to be a stumbling block to many, Christ pronounced them blessed to whom His cross, His death, His burial, would bring no trial of their faith."

And as they were going away. (Gr. and Vulg.) That the multitude might not think that Christ was flattering John, and aiming at His favour, as S. Chrys. says, if He had praised him in the presence of his disciples: therefore He permitted them to depart, and then He praised him.

Jesus began to say, &c. Shaken, Gr. σαλευόμενον, waving and fluctuating, like a wave of the sea. By a similar metaphor we speak of the corn waving, when impelled to and fro by the wind. Christ would remove any suspicion which might arise among the people from this message of John, that he had changed his opinion concerning Christ—that whereas he had formerly thought him to be the Messiah, he had now changed his opinion, and had sent his disciples to interrogate Him, because he was in doubt about him. So Jesus, as it were said, "Suppose not, 0 ye Jews, that John thinks any other of Me than he thought before. For John is not a reed to be shaken backwards and forwards by the wind, that he should lightly assert a thing, and afterwards retract it on account of what men say. John is like an oak, which stands unmoved in faith and stedfastness against every blast, whether of those who praise or those who blame. What he before testified of Me, when he was at liberty, he testifies with equal fortitude now that he has been shut up by Herod in prison: and he has sent his disciples to Me that they themselves may see by My miracles that his testimony concerning Me was true."

Tropologically, a reed, is a light man, inconstant, tossed to and fro: at one time impelled by the words of flatterers, he asserts something: again being driven by detractors, he denies it, as a reed is blown in different directions by different winds. 2. A reed is one who is devoid of truth, virtue, and consistency, as a reed has no strength, or stamina. 3. A reed is he who has no fruit of good works to show, since a reed bears no fruit. 4. It is he who is delighted with, and feeds upon, the fluctuating pleasures of the world. For a reed is dry: yet it grows beside the waters. Whence it is called, "the river weed." On this S. Austin writes piously and elegantly on the words of Ps. cxxxvii. 1. "Above the rivers of Babylon, there we sat and wept, when we remembered Sion." (Vulg.) "The rivers of Babylon," he says, "are all things which here are loved, and pass away. Sit above the rivers; sit not in the stream, nor under the stream. Behold in Babylon there are fair things to detain thee: let them not detain thee, let them not deceive thee."

Hear S. Greg. ( Hom. vi. in Evang.) "What else but the carnal mind is signified by the reed? But such was not John, for favour could not flatter him, nor could the anger of any detraction make him harsh."

Hear also S. Ambrose ( lib. 5 in c. 7 Lk 5: 24): "The Lord denies that we must go forth into the desert—that is, into the world—lest we should think those are to be imitated by us who are of a carnal mind, whom, being obnoxious to the storms of this world, an unsettled life disquiets; who are rightly compared to a reed, in whom is no solid fruit of justice, men with their long hair, with forensic trappings, implicated in knotty points, sonorous with empty mouthings, with no benefit to themselves, but often with harm, follow after things inwardly worthless, outwardly specious. We are reeds when we are not rooted with any natural strength. If any light gale of prosperity blow upon us, we beat our neighbours with idle motion: we are useless to help, facile to injure. Reeds love rivers, as the fading and transitory things of the world delight us. If, however, anyone shall pluck up this reed from the earth, and strip off its useless parts—spoiling the old man with his deeds—and guide it by the hand of a scribe writing quickly, it begins to be no more a reed, but a pen, which impresses the precepts of the heavenly Scriptures on the hidden places of the mind, and writes them on the tables of the heart."

Afterwards S. Ambrose adds, that Christ is the good reed of whom Isaiah prophesied (c. xlii.)—"A shaken reed he will not break," (Vulg.)—because the flesh which sins had shaken He made firm by the power of the Resurrection. The good reed is the Flesh of Christ, which nailed the serpent's head, and the enticements of worldly cupidity, to the gibbet of the Cross.

But what went ye out, &c. But John is not soft and delicate. He is not clothed in palatial garments, but in sackcloth of camels' hair. For pleasures are the mistresses of flattery and lies, but hardness is the teacher of truth and sanctity.

But what went ye out for to see? More than a prophet. Syriac, one more excellent than a prophet. You may object that John himself denied that he was a prophet (Joh 1:21). I reply, He said that out of humility, but in a true sense. For a prophet is, strictly speaking, one who foretells future events. But John did not foretell of Christ as about to come, but pointed to Him as present. He was therefore, rather the finger-post, as it were, than the prophet of Christ, and therefore Christ said that he was more than a prophet. In the next place, he, through the Divine Spirit, illustrated Christ, and knew the economy of Christ in the Flesh more clearly, fully, and perfectly than any of the prophets. 3. John was the angel, that is, the ambassador and precursor of Christ Himself, and immediately sent by Him, and that in His presence and before His face, according to the words of Malachi: "Behold I send My angel before Thy face, who shall prepare Thy way before Thee." (Vulg.) 4. He himself was altogether greater than all the prophets, as Christ asserts, verse

For this is he of whom, &c. Christ cites the words of Malachi iii. 1. See what I have there said. I have there collected the reasons and analogies why John is called an angel. And many indeed thought that he was not really a man, but an angel, as Eusebius shews ( lib. 1, De monst. c. 5). hence Auctor Imperfecti on this place says, "Marvellous was he who surpassed in human nature the sanctity of angels, and by the grace of God obtained what by nature he had not."

Verily I say unto you, &c. Luke adds the word prophet (Luk 7:27): There hath not arisen a greater prophet. Whence Toletus from SS. Ambrose and Hilary observes that Jesus does not use the word greater of John absolutely, but as restricted by the word prophet. For the Apostles were greater, or certainly in every, way the equals of John. But, on the contrary, I should say that by the expression Prophet, Christ leaves it to be understood that there had been no person who was greater than John, for the prophets were accounted in the olden time, and really were, the most holy of men. So that as none of the prophets were greater than John, it may be gathered that there was no one else who was greater.

Christ therefore tacitly here calls John the greatest of all men, for otherwise He would not conclude from thence that he was more than a propbhet, which He proceeds to prove. This must be understood of the worthies of the Old Testament—that is to say, of all time prior to Christ. John, therefore, is not here compared with Christ Himself, or the Blessed Virgin, or the Apostles, who followed Christ and who (by reason of their Apostolic dignity) were not less than John, but rather indeed greater than he. You may say that Moses was greater than John, because it was said of him (Deu 34:11), "And there arose not a prophet since in Israel like unto Moses." I reply, that it goes on, "Whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt." Which means, that there was no prophet like unto Moses in his familiar converse with God, and the power by which he smote Egypt with plagues. But in other things John was equal with, yea greater than, Moses and the rest of the prophets.

Besides other distinguishing characteristics and prerogatives of John, his spirit, prophetic office, life, and actions were more sublime than those of the other prophets, as S. Jerome asserts, and S. Austin ( lib. 2, contr. advers. leg. et proph. c. 5). For John was, as it were, a standing miracle in his conception, in the womb, in his birth, in his angelic life. He was conceived, by a miracle, of barren parents; by a miracle he recognized Christ in the womb; and saluted and adored him; by a miracle, when he was born he communicated universal gladness; by a miracle, at his circumcision he restored the use of speech to his dumb father; by a miracle, he went when a boy into the desert, and there lived like an angel all his life. Whence the Church sings of John—

O boundlessly happy, of merit most lofty,

Of purity snow-white, pollution thou hatest:

O martyr most valiant, of deserts the lover,

Of seers the greatest.

And so John has the crowns of virginity, prophecy, and martyrdom, in addition to the crown of a doctor.

But he that is least, &c. 1. The least of the blessed in heaven is greater, that is, more blessed and more perfect, more excellent and glorious than John, who was still a mortal traveller. Christ adds these words that He may stir up His hearers to follow after the blessedness of His salvation by means of the evangelic law which He himself brought in. For this is the Kingdom of Heaven from which Christ began and continued His preaching.

2. With greater propriety and force, you may say with S. Chrysostom and others, that Christ here opposes, and in one sense places Himself lower than John, but in other respects prefers Himself to John. He says, "I have declared that among those born of women there is not a greater in the Old Testament than John; but lest ye should think that he is the greatest of all, and the Messias, I add, that Christ, who is younger than John, is, nevertheless, greater than he." It is as though Christ said, "I, Christ, who in age, and in the opinion of the common people, am less than John in preaching, in the kingdom of Heaven am greater than he, because I so preach that I at the same time inspire grace, by which believers in Me may indeed attain this kingdom." Whence it seems that a comma should be placed after the word least, not after kingdom of heaven. In the Gr. Christ is here called ό μικρότερος, i.e., less than, junior to John. The Heb. would be. kaccaton, or the litlte one, that is to say, the least, the 1owliest, as Christ was when He said, "As for me, I am a worm and no man, the very scorn of men, and the outcast of the people." The comparative is often put for the superlative.

3. Our Maldonatus explains thus: The less, that is, the least Christian in the kingdom of Heaven, or the Church, which preaches and leads to the kingdom of Heaven is greater, that is, of higher dignity than John. Greater, I say, by reason of the status of the Church; and he is able to be greater from the nature of the Gospel, than John was. For the new law of Christ is the law of grace, which we are always able to increase. Whence John the Baptist and all the old fathers received their grace from Christ and the new law.

Symbolically, S. Cæsarius says ( dialog. 3), "The least, or the youngest of the Apostles was John the Evangelist, who is greater than John the Baptist, because the Apostle leant upon the bosom of Christ."

From the days of John the Baptist, &c. This pertains to the praise of John, and shews that he was more than a prophet, because he first began to preach the kingdom of heaven. And so efficacious was his preaching joined to his holy life, that many who were baptised by him repented, and changed their course of life, and with great zeal strove for the kingdom of heaven. And now, I succeeding to John, promote this zeal by Myself and My Apostles, yea and will more and more promote it.

Wherefore the kingdom of heaven now (βιάξεται, i.e.) suffers force, is invaded, is seized by force. 1. Because men in vast multitudes, being stirred up by the preaching of John run to obtain it with zeal, with avidity, one pushing before another, as though it were some rare merchandise.

2. Because the kingdom is now compassed by all, not by natural instinct, as the Jews would maintain, but by the supernatural power of grace. The kingdom is, as it were, invaded, in such sort that sinners, publicans, harlots, Gentiles, by the fervour of their repentance, take it beforehand, as it were, seize it by force, away from the Pharisees and Jews, who thought that it belonged to them alone as the children of Abraham. It is as though He said, the Pharisees and Christians contend for the kingdom of Heaven, but the Christians seize it from the Pharisees by force. Whence SS. Hilary and Amb. say, "Christ is seized, since He, born among one sort of people, is chosen by others." Amb. adds, "The Church has taken away the kingdom from the synagogue. Christ is my kingdom. The kingdom of Heaven is taken by force when Christ is denied by those of His own household, and is worshipped by the Gentiles. He is taken by force when he is rejected by the former, but cherished by the latter."

3. Because for the kingdom of Heaven's sake worldly men do violence to themselves by the cultivation of repentance, poverty, continence, mortification.

In the Lives of the Fathers there is related the vision of a certain anchorite who beheld that a disciple of his merited seven crowns in Heaven in a single night, because he had seven times bravely withstood evil thoughts. By this he perceived that as often as any one struggles against sinful thoughts and desires he merits a crown from God. For it is written, The kingdom of heaven suffereth violence, and the violent take it by force.

Beautifully does S. Ambrose comment on this passage, "We do violence to the Lord, not by compelling Him, but by weeping before Him, not by provoking by injuries, but by entreating with tears; not by blaspheming through pride, but by sorrowing through humility. 0 blessed violence which is not chastised with indignation, but is condoned in mercy—blessed violence, I say, which draws forth the goodness of Him who suffers the violence, and contributes to the profit of him who uses violence. An evil thing is done, and no one is blamed: violence is suffered, and religion is advanced. Whosoever shall do most violence to Christ shall be accounted most religious by Christ. We come upon the Lord in the way, for indeed He is the way, and after the manner of robbers, we endeavour to spoil Him of what is His. We desire to take His kingdom, His riches and His life. And He is so rich and so liberal that he does not resist. He does not deny, and after He has given all, He still possesses all." Afterwards he speaks of the manner and the weapons of this violence, saying, "We attack him, not with swords, nor staves, nor stones, but with meekness, good works, chastity. These are the weapons of our faith, by which we strive in our contest. But in order that we may be able to make use of these arms in doing violence, let us first use a certain violence to our own bodies, let us carry by storm the vices of our members, that we may obtain the rewards of valour. For to seize the Saviour's kingdom we must first reign in ourselves."

And the violent, &c. Those who invade the kingdom of Heaven in the sense in which I have just spoken. He alludes to an opulent city set upon a mountain, which must be stormed by great force, which is in fact stormed by soldiers who covet its riches. He alludes especially to the kingdom of Canaan, or the Promised Land, which the Hebrews under Joshua conquered by force of arms. This was a type of the kingdom of Heaven. In like manner Heaven is to be won by the sons of earth climbing up on high by their heavenly conversation. The empyrean sky is so lofty, so far above the earth, that were any one to live for 8000 years, and were every day to climb in perpendicular height a hundred thousand miles, yet would he not reach the top, as I have shewn on Gen 2:16. And because this is impossible to mortals, God has granted that what we cannot climb with corporeal feet we should reach by the affections of our minds.

In the life of S. Perpetua and her fellow-martyrs, we read that she was forewarned of her martyrdom in a dream. She beheld a golden ladder reaching from earth to heaven, which was hedged in and surrounded on all sides by knives and sharp swords. By this ladder they had to climb up to heaven. At its foot lay a horrible dragon who sought to hinder the climbers. She saw moreover one of her companions, Satyrus by name, bravely mounting the ladder, and inviting his companions to follow him. When she had related her vision they all understood that they were to suffer martyrdom. And so indeed it befell. Thus let each believer consider that with his utmost energy he must struggle up to Heaven by means of a ladder hedged about with knives.

For all the Prophets and the Law prophesied, &c. This sentence is expressed more clearly in Luk 16:16—The Law and the prophets ( i.e., prophesied), until John : since that time the Kingdom of God is preached and every one uses violence to it. (Vulg.) The Law of Moses and all the Prophets prophesied up to the time of John: i.e., darkly and by enigmas they foretold and promised Christ and His heavenly kingdom, by promising terrestial good things, such as abundance of corn and wine and oil, and a rich and peaceful earthly kingdom like that of Solomon, which was a figure and a type of the celestial kingdom to be brought in by Christ. But John was the first who clearly and openly began to preach this heavenly kingdom of Christ, and to point out Christ as it were with his finger to the Jews.

Again the Old Testament which consists of the Law, or Pentateuch, and the Prophets, under which are the Hagiographical books, such as the Psalms, prophesied until John, that is, they taught the ignorant Jews not so much to love as to fear God, by the hope of temporal rewards, and to worship Him by means of sacrifices, and external rites and ceremonies, which were shadows and types of Christ. But John began to preach the new doctrines of repentance and the love of God, through hope in the kingdom of Heaven, and of obtaining celestial good things by means of internal acts of contrition, piety, and the worship of God, by which we are truly and perfectly justified through Christ.

Christ here compares and parallels prophecy with prophecy, i.e., the doctrine of John's prophecy with the doctrine of the Law and the Prophets. For John was a mean between the Old and New Testaments, as it were the horizon of both, dividing and determining the New from the Old, as Salmeron says. He was the morning star of the Gospel who put an end to the shadows and the obscure night of the old Law, and ushered in the clear day of the new Law.

And if ye will receive it, this is Elias, &c. That is if ye wish to receive John, and to believe him, as ye ought to do. Whence the Syriac translates by the imperative—If ye wish, receive ye. For he shall be Elias unto you, because he being endowed with the spirit and power of Elias, shall convert you to God and Christ, in the same way that Elias shall convert your children and descendants at the end of the world by a like zeal and purity of life to the same Christ. Thus S. Jerome says, "John is Elias which is for to come, not because the same soul was in both, as the heretics think, but because they had the same grace of the Holy Spirit. John was girded as Elias was. Like Elias he lived in the desert. He suffered from Herodias as Elias did from Jezebel. And as Elias shall be the precursor of the Second Advent, so was John of the Lord when He came in the flesh to save us."

There is a reference to Mal 4:5, "Behold I will send you Elijah the prophet." The Jews even to this day are eagerly expecting Elias from this prophecy of Malachi, that he may shew Christ unto them, and explain all the doubtful matters of the Law; and therefore they hold him in great account. This was why Christ compared and equalled John to him.

He that hath ears to hear. Gr. of hearing, i.e., to understand and obey. The Arabic has, hearing ears. For the Heb., which has a deficiency of compound words, uses simple in the place of compound words, as hear instead of obey. The meaning is, He that hath a teachable and obedient mind, let him hear, understand and obey the things which I say, namely, let him believe John to be a prophet and more than a prophet, when he declares that I am the Messiah, and henceforth let him receive and worship Me as the Son of God and the Saviour of the world. There is special reference to Christ's declaration that John is Elias. For this is mystical, and requires intelligence, as S. Jerome says. Christ was wont by this phrase to rouse the attention of His hearers to important subjects.

To what shall I liken, &c. This generation means the Scribes and Pharisees, who despised the counsel of God and the preaching and baptism of John.

They are like unto boys, &c. There was in that age, says Theophylact on the seventh chapter of S. Luke, and S. Cyril, a game of this description. Boys divided themselves into two parties, and made as it were two choirs. Thus they represented human life on a sort of stage. One party, like Heraclitus, were always lamenting; the other side were always, like Democrittis, laughing, at it. By the one set all that we do was made the food for lamentation, by the other for jokes. They of the one choir kept wailing, those opposite to them played on pipes; but the choir which was wailing took no notice of the opposite choir, which was singing, neither, on the other hand, did the pipe-players take any notice of the mourners. And the lookers on heard like spectators at a comedy, but were neither moved by the wailing nor the dancing.

The meaning of the parable is plain from what follows. It is this: as though Christ said, "You may perceive in this generation of the Scribes and Pharisees something similar to the boyish games, as concerns the spectators who look on at their ease. For they cannot be induced to change their life and be converted, either by the example of the austere life of John, or by the less stern life of Christ." He likens the parable, as a whole, to the whole thing signified by it, and not a part to a part. Elegantly and wisely says S. Ambrose ( lib. 2, de Penitentia )—Not that dancing which is the companion of pleasures and luxuries is here spoken of, but that whereby a man lifts himself on high, nor suffers the members to drag lazily along the ground. Thus S. Paul danced spiritually, when for our sakes he stretched himself out, and forgetting the things which were behind, and reaching forth unto those which were before, he strove for the prize of Christ. Thou likewise, when thou comest to baptism, be admonished to lift up thine hands, and to have feet that are swift to mount to things eternal. Dancing like this is the associate of faith, the companion of grace. This, then, is the mystery. We have sung unto you, as it were, the song of the New Testament, and ye have not danced—that is, ye have not lifted up your minds unto heavenly grace. We have lamented, and ye have not wept, i.e., ye have not repented. There is an allusion to Eze 33:32: "Thou art unto them as a song of music which is very sweetly sung. And they hear thy words, but they will not do them."

Allegorically, S. Ambrose ( lib. 4, Epist. 30), "The Son of God hath said, 'We have sung unto you, and ye have not danced,' &c. The Jews who did not dance were forsaken. They knew not how to clap their hands. The Gentiles were called, who gave spiritual praise to God. Here is the glorious dancing of the wise, the dance which David danced. Therefore, in the sublimity of his spiritual dancing, he ascended to the throne of Christ, that he might hear and see the Lord saying to his Lord, 'Sit thou at My right hand. '"

For John came neither eating, &c. That is to sty, not eating, or living in pleasure, like other men, but living austerely, fasting, and feeding on locusts; that by this means he might arouse the Scribes to compunction, and affright them. Yet the Scribes say of him, He hath a devil. The Arabic has, devils are with him. That is, John was possessed by a devil, by whose power and energy he was sustained, so as to be able to lead so rigorous a life. Thus, the very austerity of John, which for their sakes he had lived, since from his purity and innocence it was not needed for his own sake, they attributed to a demon. Such was their extraordinary ingratitude and wickedness.

Observe then, how Christ applies this parable. John's austere life is signified by the troop of boys lamenting. But Christ living less austerely, and conversing with the world more familiarly, is denoted by the chorus of boys who piped. The Scribes and Pharisees laughed at, derided both of them, because they wished to be free from any reprover of their pleasures and licentious mode of life.

The Son of Man came eating, &c. (at a common table, living after the manner of ordinary men, and conversing familiarly with them), And they say ( i.e., the Scribes and Pharisees in their obstinate wickedness), Behold a gluttonous man, &c.

John led an austere life in the desert, Christ led the ordinary life of men, that His affability might allure those whom John's austerity would terrify. For Christ came into this world in order that he might afford to all men a perfect example of humility and every other virtue, an example which every one might imitate in their several ranks and stations. But especially did He come that sinners might be converted from their sins to God. Wherefore it was necessary that He should converse with them, eat and drink with them, and thus draw them to love and follow Him. So S. Thomas. S. Aug. gives another reason ( Lib. 3, de Doctr. Chtist. C. 12). It was, that Christ might show in all such things, namely, food, drink, clothing, &c., that it is not the things themselves, but the inordinate love of using them, which is in fault. And so He taught that rich men may live religiously in their riches, and be saved.

But wisdom is justified of her sons. Syr. of her servants. To justify is used in two senses, viz., to make just and to declare just. The wisdom of God is justified, i.e., is pronounced and declared just, unblameable, fully and entirely perfect, as she manifested herself in John and Christ, because she left nothing untried that would conduce to the salvation of men. That they might have a pattern of an austere life and penance, she gave them John. Again, lest many should be terrified by this austerity, and despair of virtue and salvation, she gave them in Christ an example of ordinary life and virtue. Of her children, namely, those who were desirous of virtue and wisdom, such as those who believed in Christ, and who heard and obeyed John. Therefore, the wisdom of God, which the proud Scribes and the foolish Jews despised in John and Christ, was justified, i.e., honoured and praised by all the truly wise. If, therefore, any perish, they perish by their own fault, because they will not believe and obey John and Christ. Thus they may impute their ruin to themselves, and justify God, according to the words of Psa 51:4-6. "That Thou mayst be justified in Thy sayings, and overcome when Thou art judged." In a similar sense, the Apostle says to Timothy (1Ti 3:16), "Great is the sacrament of piety, which was manifested in the flesh, justified in the spirit" (Vulg.), i.e., was declared and shown to the world to be just, holy and wise, and that the work and mystery of the incarnation of the WORD was worthy of God. That this is the meaning is plain from Luk 7:29, who thus relates the occasion of this parable, and by means of the preamble, as it were, sets forth the scope and intention of the parable. "And all the people and the publicans who heard him, justified God, being baptized with the baptism of John. But the Pharisees and the lawyers despised the counsel of God against themselves, not being baptized of him." And presently He subjoins the parable of the boys piping and lamenting, as I have already expounded it.

S. Aug. ( lib. 2 de doctr. Christ.) expounds the passage as follows: Wisdom is justified of her own sons, because "the holy Apostles perceived that the kingdom of God did not consist in meat and drink, but in the equanimity of endurance, forasmuch as they were such as neither abundance lifted up, nor want depressed."

Lastly, S. Jerome in this passage, and S. Ambrose, remark that various Gr. codices read Wisdom is justified by her works. Because, says S. Jerome, "wisdom seeks not the testimony of the mouth, but of deeds."

Then began He to upbraid, &c. Then namely, when He sent the Apostles to preach throughout Galilee, and He preached by Himself, though with little fruit and few conversions. He began o upbraid the extreme ingratitude and obstinate wickedness of these cities, viz, those in which most of His mighty works, i.e., His miracles, were done. These were the miracles by which He confirmed His teaching. And He upbraided the cities because after so many miracles, and so many exhortations, so many threats of hell, so many promises of the Kingdom of Heaven, they had not repented.

Woe unto thee, Chorazin, &c. Chorazin was a renowned city of Galilee, which was numbered amongst the ten more celebrated towns of Decapolis. It was situated over against Capernaum, on the Sea of Galilee, where the Jordan flows into it. It was about two miles distant from Capernaum. Wherefore Christ, who had fixed his home and settled abode at Capernaum, frequently made excursions to preach in Chorazin and Bethsaida, and the neighbouring towns. Chorazin, or Cozorain in Chaldee, is the same as Co, i.e., here, and raya, i.e., a secret. Appropriately, because Christ here preached the arcana, or secrets of the faith. S. Jerome, in his work on Hebrew places, testifies that in his time Corozain, as it is spelt in the Vulgate, was deserted. There are still some ancient ruins remaining on its site. Some persons are of opinion that Antichrist will be born at Chorazin, and brought up there, though others think he will be born in Babylon, according to the words of Jeremiah (cap. 1.), "From Babylon shall all evil be opened out." But both these opinions are extremely doubtful.

Bethsaida : Bethsaida also was one of the chief cities of Galilee, adjacent to the sea, and distant from Capernaum about three hours' journey. It received its name from being inhabited by fishermen. Beth means a house, and saida is fishing, צור sud in Heb. means to hunt, but in Syriac to fish, because fishing is hunting in the sea, whence saida means fishermen. So Franc. Lucas. It is probable that the home of Peter and Andrew was in this city, where Christ healed Peter's mother in law, who was sick of a fever. But see what I have said on Mat 8:14. Here, also, Christ placed spittle in the eyes of a certain blind man, and restored him to perfect sight (see Mark, c. viii.) Wherefore, Christ deservedly upbraids Bethsaida, because, though its people had seen so many miracles of His, they did not believe in Him. And so he threatens it with destruction, future as well as present; and this really happened to them. For this city formerly so abounding in prosperity, and so populous, is so deserted that it scarcely cntains six houses. (See Adrichomius, Descrip. Terræ Sanct. p. 137.)

For if the mighty works had been done in Tyre, &c. We must understand, if the inward grace of God had accompanied the outward miracles: that is to say, if there, had been an illumination of the understanding, and an influencing of the will, agreeable and proportionable to those, such as God is wont ordinarily to give. For without inward grace to influence the mind, all outward preaching is vain and worthless.

They would long ago have repented, &c. Theologians gather from this passage that God knows certainly conditional events, which depend on free will, even although those events will never happen, forasmuch as the condition does not exist in the nature of things. Christ here asserts positively that the Tyrians and Sidonians would have repented if they had seen the miracles of Christ, yet they did not see these miracles, and consequently did not repent. The reason a priori is, the infinite nature of the Divine Mind, the immeasurable scope and activity of the Divine understanding, which wholly comprehends, penetrates and perfectly beholds all things, even those that are the most secret, and what is called the liberty of man, and his free thoughts and volitions. Therefore it is omniscient, and nothing is able to escape it, so that it should not thoroughly behold and perceive it. For the object of the Divine omniscience is all truth, past, present, and future, and that either conditional or absolute. In future conditional events, one half of a contradiction is true, as in absolute propositions. For with the condition, that which is said will either be, or will not be. See what I have said on Jer 38:17., also on Wisdom iv. on the words, "He was taken away, lest wickedness should change his understanding."

Again, S. Aug. ( lib. de bono perseveran. caps. 9 and 10), refutes by means of this passage the Semipelagians who said that God predestinates such and such men, because He foresees they will use well grace, if it be given them. For the Tyrians would have used grace well, if it had been given, yet it was not given.

Lastly, from this place do not gather that to the Tyrians was wanting sufficient grace, but such copious and abundant grace as the Galilæans had.

Verily I say unto you, it shall be more tolerable: Arabic, there shalt be greater remission for Tyre, &c. For the Tyrians and Sidonians shall be punished on account of their own wickednesses, but you, 0 ye Galilæans shall be more severely punished: 1. Because ye had greater knowledge of God's law, and virtue. 2. Because ye have often heard Me preaching and exhorting to repentance, and have beheld Me doing many miracles, none of which things the Tyrians have either seen or heard.

Moraliter : In like manner, Christians shall be more heavily punished in the day of judgment than the Jews; the citizens of Rome, than the inhabitants of India; priests, than laymen; religious, than seculars, if the former classes have lived sinful lives; forasmuch as they have received greater degrees of grace and knowledge from God, and would not make use of them, but abused them to their own greater damnation.

And thou, Capernaum, &c. Thou, which art exalted through My miracles and doctrine and preaching, rather than by thy merchandise and thy wealth, and who hast been made glorious and famous with God and man, shalt thou, I say, be always exalted? Not so: but in the day of judgment thou shalt be thrust down to hell. Thou shalt descend into its lowest pit; that beneath the Tyrians and Sidonians who have sinned less than thou hast, thou mayst abide in the very centre of Gehenna, and there mayest feel more than others its fiery burnings. Thou shalt be tormented and burnt up, because very many of thy citizens shall be cast into hell. Hence S. Aug. ( Serm. 42 de Sanc.) explains exalted, as follows. "Forasmuch as thou seemest to thyself to be very happy, very powerful, very proud, and so dost despise Me, and all who admonish thee, this is the very cause why thou rushest on thine own destruction."

For if the mighty works which have been done in thee had been done in Sodom, it would perchance, as the Vulg. here hath it: ( forte ) &c. But this word forte, peradventure, or p erchance, does not in this place denote doubt, or hesitation. It represents the α̉ν of the Gr. text, α̉ν being here an expletive, or a particle expressing confirmation, and signifies, certainly, verify. The translation omits to render α̉ν in v. 21., and various other passages, where it is found in the Greek. Indeed α̉ν is only translated forte, perhaps, in four places, viz., here; in John v. 46; in Psa 81:15; and in 2Co 7:5. In all the other passages, which are very numerous, in which α̉ν occurs in the Greek, it is not translated in the Vulgate, but the passage is rendered affirmatively, as in Mat 3:18, Mat 5:18, Mat 6:5, Mat 10:12, and very many other places, as you may perceive from a Greek Concordance. This is the reason why Vatablus and others omit the perchance in this passage, and trans. simply, it would have remained. The perchance does not mean that Christ had any doubt about Sodom's remaining, but that although it certainly would have remained, yet this remaining would have been free, i.e. of its own free will, therefore the word α̉ν denotes that he foresaw what would have happened, as it were fortuitously. Thus Terence says in the Andria, "Perchance I behold a soldier: I approach the man." Also Livy ( lib. 1.), "Perchance it fell out." The meaning therefore is, If the Sodomites had heard My preaching, and had beheld as many miracles, as you have, 0 ye inhabitants of Capernaum, in confirmation of that preaching, verify they would have felt compunction and would have repented, and would have remained until this very day. Understand; unless they themselves or their descendants had after their repentance again relapsed into the same, or similar sins, and had again provoked the anger of God to bring upon them a like destruction. But if they had continued in their repentance and change of life, they would have remained until this day. All this is intimated by the word, perchance, here. And this is why Franc. Lucas renders α̉ν έμειναν, by the potential mood, they might have remained.

Verily I say unto you, it shall be more tolerable : Arabic, it shall find greater forgiveness : Syriac, they shall be more tranquil.

At that time Jesus answered and said, &c. What Christ now says, agrees well with what has gone before, for Christ here gives the reason why the Capernaites, the Scribes, the priests, and the Pharisees, despised Him, and His preaching, because, in truth, they were proud, and seemed, in their own eyes, wise and prudent. Wherefore they would not bend their proud necks to the humility of Christ and the Gospel, but the Apostles and the disciples and the multitude did bow their necks. This sentence also expresses that Christ soothed the grief which He felt because of their proud incredulity by a consideration of, and complacency in, the just judgment and the Divine decree, whereby God hid these things from the proud as unworthy of them, and revealed them to little ones, i.e., to the lowly. Whence Luke adds. He exulted in the Holy Spirit (Vulg.) i.e., He rejoiced through the Holy Ghost, which had suggested to Him this consideration, and the joy which arose out of it. Therefore he praised and thanked God. We too can do as Christ did, that when we lose our labour with the proud and the unworthy, we may quell our grief by considering the Divine Will and Providence, which despises the proud, and chooses the humble, and lifts them to His grace and glory.

I confess (Vulg). That is, I praise and give thanks. This is the meaning of the Heb. ידא, yada, in Hiphil, viz., הורה, hoda, from which comes תורה, a sacrifice, viz., of confession, i.e., of praise, and giving thanks. Thus, too, we constantly find in the Psalms such expressions as, "I will confess to Thee with my whole heart," i.e., I will praise Thee; and, "Confess to the Lord, for He is good," i.e., praise the Lord.

To Thee, 0 Father, who lovest Me with a peculiar love, and who disposest all things to Thy and My glory. He adds this lest any one should attribute it to want of power in Christ that He did not subdue to Him the proud Capernaites and Pharisees. It is as though He had said, "Thou, 0 my Father, forasmuch as Thou art Lord of Heaven and earth, hast the hearts of all men in Thy hands, and couldst bend them by a single nod, and subdue them before Me, but this, by Thine holy ordinance, Thou wouldst not do."

Moreover, under the name of Heaven and earth, all creatures—all men and angels are signified. By which it is intimated—1. That God has care for and rules, and calls to the grace of the Gospel and salvation by Christ, not the Jews only, but the Gentiles also. 2. That God is drawing His faithful ones from earth to Heaven, inasmuch as He is Lord of Heaven equally with earth, and therefore opens heaven to His friends. 3. That in like manner as God has separated the lowly Apostles from the proud Pharisees on earth, so in like manner has He separated the humble angels from proud Lucifer and his adherents in heaven.

Listen to Tertullian (lib. 1, contra, Marc. c. 13): "There is the fulness of the Deity itself setting forth perfect God, Father and Lord, Father by clemency, Lord by discipline, Father by sweet power, Lord by severity: a Father to be affectionately loved, a Lord to be necessarily feared: to be loved because He prefers mercy before sacrifice; to be feared because He will not tolerate sin: to be loved because He prefers the repentance to the death of a sinner; to be feared because He will not accept sinners who do not repent. Therefore, the Law prescribes both: thou shalt love God, and thou shalt fear God. He proposes the one to him who follows Him, the other to him who goes astray from Him."

And hast revealed them unto babes, Gr. νηπίοις, or infants. So the Arabic, meaning to ignorant, unskilled, and uneloquent men (such as the Apostles, who seemed to the Scribes and worldly persons to be rude, and as foolish as children), in order that Thou mayest exhibit in them the power of Thy grace and Thy light, by which Thou hast made the tongues of these infants eloquent, so that their sound is gone out into all the earth, and their words unto the ends of the world. There is an allusion to Ps. viii. 3: "Out of the mouths of babes and sucklings Thou hast perfected praise, that Thou mightest destroy the enemy and the avenger." For the election and disposition of God are clean contrary to the world. For the world courts and chooses the rich, the wise, the proud. God chooses the poor, the ignorant, the weak; and He makes them rich, wise, and powerful in spirit above all the worldly.

From this passage, S. Augustine ( de prædest. Sanct. c. 6, et de Bono Perseveran. c. 8), and S. Gregory (25 Moral. c. 13) teach, that when some believe the preached Gospel and others believe not, it is the effect of the grace and justice of God. For they who believe are so congruously illuminated in their minds by the grace of God, that they do believe; but they who believe not, on account of their pride and other sins, are not so congruously illuminated by God, that they do, in fact, believe; although if they would consent to, and co-operate with, the illumination which God affords them, they could believe, and in truth would believe.

Even so Father, &c. The Gr. is ναὶ ό Πατήρ ; for the Greeks often use the nominative for the vocative. The meaning is, Truly, 0 Father, what Thou hast done, most rightly hast Thou done, in that it hath pleased Thee to humble the proud, and exalt the lowly. Christ teaches that the original cause of the predestination and election of the faithful, as well as the reprobation of unbelievers and the wicked is nothing else save God's good pleasure. Wherefore, we ought to rest in that, and not seek for other reasons, since that one thing is sufficient for the faithful, and worth a thousand reasons. Hence the Blessed in Heaven, when they see their children and parents condemned for their demerits, do not lament, but approve and laud the just judgment of God.

All things are delivered unto Me, &c. Christ said that the Almighty God was His Father, and that He—as Lord of Heaven and earth—rejected the proud Pharisees, but revealed Himself and His grace to His lowly Apostles: but now, lest any one should suppose that Christ was inferior to the Father, He teaches the converse, namely, that the Father giveth all He hath to the Son—yea, that through the Son alone He worketh, teacheth, and bestoweth His gifts.

Moreover, this expression, all things have been delivered unto Me by the Father, ought to be thus understood, that nevertheless, Christ ought to be considered to possess all things by nature. "For like as He is, according to His nature, life, He is said to be quickened by the Father; and although He is the Lord of Glory, He is said to have received glory," says the Council of Ephesus. The meaning therefore is, all things which the Father hath, viz., the divine nature, dominion and power, say SS. Hilary and Augustine, and consequently, what Christ here more particularly refers to, all things, i.e., the dominion, power, and government of all things, but chiefly of men, have been granted unto Me by the Eternal Father, as to His Son by eternal generation, and in time the same things have been given to Me, as man, by the Hypostatic Union, that I may choose, illuminate, predestinate, save, whom I will, such as the Apostles; and reject and condemn, whom I accept not, such as the proud Capernaites. For in My hand is the predestination, or reprobation, the salvation or damnation of all men; for as much as I have been appointed by God the Father the Saviour and Redeemer of the World, and in My hand the Father hath placed all things, that I should repair and renew them. That as by Me as God He created all things, so also by Me in the flesh which I have assumed, He may re-create and restore all things. To this end I came, and for this I was made man. These mysteries therefore have been hidden from the wise, I mean My Mission, My Incarnation, the end of My advent, My work, but they have been already, in part, revealed to little ones, and shall hereafter be perfectly revealed.

And no one knoweth the Son, &c., Luk 10:22, has, no one knoweth who the Son is, save the Father; nor who the Father is save the Son, &c. He means, I have been sent by the Father to be the Teacher and Saviour of the World, that I should teach men the truth and the way to God the Father, who is uncreated health and felicity. For this felicity, since it is supernatural, cannot be naturally known by man or angel. Wherefore, as no one knoweth the Son except the Father, and he to whom the Father shall reveal Him, so likewise no one knoweth the Father except the Son, and he to whom the Son shall reveal Him. For as the Father communicates His nature, so likewise He communicates the knowledge of Himself and all things which He hath to the Son, and by Him to the rest of mankind. He, therefore, who desires to draw near to the truth, grace and salvation, which are in God the Father, must draw near through Me, and believe in Me. For I am the Way, the Truth, and the Life. My doctrine is the doctrine of God the Father. By Me, therefore, ye shall have access to the Father.

Now although it is said, except the Son, the Holy Ghost is not excluded; much less, when it is said, except the Father, is the Son excluded. For the rule of Theologians is, that exclusive particles, added to one of the Divine Persons in essential attributes do not exclude the other two Persons, but creatures only, or whatsoever is of a different essence. Thus S. Aug. ( lib. 6. de Trin. c. 9.) S. Cyril, and the rest of the Fathers and Schoolmen. Observe that Christ, in the first place, revealed the knowledge of the two first Persons, viz., the Father and the Son, and afterwards, just before His death, faith in the third Person, viz., the Holy Ghost, as is plain from Joh 16:7.

S. Chrysostom wisely observes ( Hom. 39.) that it is not said, to whom He has been commanded by the Father to reveal, but to whom He will reveal, in order that the Son may be shown to be equal to the Father in dominion and power. For, although Christ reveals as man, or by means of His human nature, yet this nature subsists in the Divine person, and therefore this man Christ is God, and equal to God the Father.

Moreover, SS. Chrysostom and Irenæus ( Lib. 4. c. 14.) answer Marcion, who rejected the Old Testament and its God, and said, if God the Father was not known before the revelation of Christ Incarnate, therefore He was not known in the Old Law, therefore its author andGod was not the true God. Thus they expound the words, no one knoweth the Father except the Son of the Divine knowledge by which the Son qua God, comprehends the Father, and the Father the Son. You may, however, better understand it concerning the knowledge communicated to the human nature of Christ: for this revealed His mysteries to the prophets and fathers, even the mysteries of the Divinity and the Trinity. Thus He revealed the same things after His Incarnation to the Apostles and faithful, qua man. For no one is a believer and a Christian except by Christ, and through Christ Incarnate. For, says St. Jerome, it is one thing to know what thou knowest by equality of nature, as the Son knoweth the Father; another, by the condescension of Him who reveals, as we know God by the revelation of Christ.

Come unto Me all, &c. Syriac, who are weary and bear burdens. Arabic, who are worn with labour and heavily burdened. After He has shown the Majesty and Deity, lest any one should be affrighted at it, Christ adds the Humanity, and most kindly invites all to Him.

Come, not with the feet of the body, but with the affections of faith, hope, love, religion, devotion, and piety.

All who labour, none are excluded. For there is no one who does not labour under some disease, and need Christ's medicine. Therefore Christ offers Himself to all, that they may receive from Him health and safety. Thus did He kindly correct and heal Magdalen, Matthew, Paul, and Peter. Thus even now, in the Eucharist, He inviteth all and saith, Come unto me, ye infirm, hungry, afflicted ones I will refresh you.

Who labour. Gr. οί κυπιω̃ντες, i.e., who suffer trouble and are burdened, &c., who are fatigued and depressed, and are sinking under the burden, both of sins (as SS. Chrysostom, Jerome, and Augustin say), as well as of the law of Moses (as Theophylact), and also of the troubles and temptations of this life.

And I will refresh you. Gr. α̉ναπαύσω, i.e., I will give rest to the weary, as the Syriac translates. I will place you in all quietness, says St. Chrysostom, by most soothing words, by Sacraments, as most efficacious medicines, by grace, and most sweet inward consolations; lastly by most felicitous glory in Heaven.

Take, Syr., bear, My yoke. He means, ye have borne a heavy and well nigh intolerable yoke, and the burden of the old law of sin and concupiscence. Come unto Me, I will take it away, and will change it into the sweet yoke of the evangelical law of grace and charity. I will refresh you by My yoke, which indeed is a yoke because it is a law binding the soul, but at the same time it is medicine, yea a bed, in which ye may sweetly rest, especially, by means of the humility which it teaches and commands. For it is the one and only medicine of all diseases, both of soul and body, and the alleviation and rest of all burthens. For nothing is harsh to the meek, nothing difficult to the lowly, says S. Leo. For as wool receives cannon balls and breaks their force by its softness, so meekness and humility break and soften all hard and rugged things. This yoke, therefore, is the gospel of Christ, and the law of grace. Whence S. Bernard ( Serm. 15. in Ps. 91) says, "He invites those who labour to refreshment. He calls those who are laden to rest; and yet He does not take away either burden or labour, but He exchanges them for another burden, another labour, but a light burden, a sweet yoke, wherein rest or refreshment, even though it appear not, nevertheless is found."

And learn of Me, for I am meek and lowly in heart, i.e., in the affection of the heart, viz., will, says S. Bernard ( Serm. 49 in Cant ). For many are lowly in word, few in heart. And ye shall find, &c. Listen to S. Augustine. "Take my yoke upon you, and learn of Me, not to frame a world, not to create all things, visible and invisible, not to do miracles in the world and to raise the dead; but that I am meek and lowly in heart. Dost thou wish to be great, begin from the least. Thou art thinking of constructing a mighty fabric of loftiness, think first of the foundation of humility. And as great as each one wishes to build up his edifice, the greater the building, so much the more deeply let him dig his foundation." Wisely says Climacus ( Gradu 25). "Humility is a grace of the soul without a name, being named by those alone who have made trial of it, an inexhaustible treasure, having obtained a name from God, a singular gift of God. Learn, He says, not of an angel, not of a man, not out of a book, but from Me, that is, from My dwelling in you, and working in you, because I am meek and lowly in heart, and in thought, and in sense, an

Commentary -- Other

Contradiction: Mat 11:2

43. John the Baptist did (John 1:32-33) or did not (Matthew 11:2) recognize Jesus after his baptism?

(Category: misread the text)

In the passage of John 1:29-36 it is abundantly clear that John recognised Jesus. We should have no doubt at all about this.

Matthew 11:2 takes place later on, and many things have happened in the interum. John's original knowledge of Jesus was limited and it seems that subsequent events had disillusioned him somewhat. He did not know exactly what form Jesus' ministry would take. We are told from Matthew 3:11,12 some of what John knew: "He will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing-floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire." This is the classic portrayal of the Messiah as the conquering king who would bring God's judgement on all those who reject him, bringing peace and justice to those who follow him. John obviously understood this.

However, the Messiah was also portrayed in the scriptures as a suffering servant who would suffer on behalf of God's people. This is shown clearly in Isaiah 53, especially verse 12: "For he bore the sin of many, and made intercession for the transgressors". John also understood this, as shown by his statement in John 1:29: "Look, the Lamb of God, who takes away the sin of the world!"

What was sometimes not so well understood was how the two portrayals of the Messiah interacted. Many thought that the Messiah would bring his terrible judgement as soon as he came. In fact, this will occur when he returns again (his return is alluded to in Acts 1:11, for example). Some were confused, therefore, by Jesus' reluctance to act as a military leader and release the nation of Israel from Roman oppression at that time.

This confusion is illustrated by Luke 24:13-33, where Jesus spoke with two of his followers on the road to Emmaus after his resurrection. They were initially kept from recognising him (v.16). They told him how they "had hoped that he was the one who was going to redeem Israel" (v.21). They were correct in this hope, but failed to understand the first stage in God's redemptive process. Jesus corrected their misunderstanding in v. 25,26: "How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?" (emphasis added)

It is most likely that a similar misunderstanding prompted John's question in Matthew 11:2. Despite having been so sure of Jesus' identity as the Messiah of Israel, further events had clouded his certainty. After expecting Jesus to oust the Romans and restore the kingdom of Israel as in the days of king David, instead he had seen Jesus 'teach and preach in the towns of Galilee' (Matthew 11:1), with no mention of a military campaign. John surely wondered what had gone wrong: had he misunderstood the Messiah's role, or perhaps he had made a bigger mistake in thinking Jesus was the Messiah. Jesus' answer in Matthew 11:4-6 makes it clear:

"Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. Blessed is the man who does not fall away on account of me."

These activities were Messianic prerogatives, as foretold by Isaiah 29:18; 35:5,6; 61:1-3. Although John's disillusionment was a natural human reaction, he had been right the first time. Jesus ended his reply with an exhortation to John not to give up hope. The Messiah was here without a doubt and all would be revealed in its proper time.

Contradiction: Mat 11:7

36. Jesus rode into Jerusalem on one colt (Mark 11:7; cf. Luke 19:35), or a colt and an ass (Matthew 21:7)?

(Category: misread the text & misunderstood the historical context)

The accusation is that the Gospels contradict about how many donkeys Jesus rode into Jerusalem on. This accusation is based on not reading the text of Matthew properly and ignoring his full point about this event.

It first should be noted that all four Gospel writers refer to this event, the missing reference above being John 12:14-15. Mark, Luke and John are all in agreement that Jesus sat on the colt. Logic shows that there is no "contradiction" as Jesus cannot ride on two animals at once! So, why does Matthew mention two animals? The reason is clear.

Even by looking at Matthew in isolation, we can see from the text that Jesus did not ride on two animals, but only on the colt. For in the two verses preceding the quote in point (b) above by Shabbir, we read Matthew quoting two prophecies from the Old Testament (Isaiah 62:11 and Zechariah 9:9) together. Matthew says:

"Say to the Daughter of Zion, 'See, your king comes to you, gently and riding on a donkey, on a colt, the foal of a donkey'."

Matthew 21:5

By saying "a donkey" and then "on a colt, the foal of a donkey" Zechariah is using classic Hebrew sentence structure and poetic language known as "parallelism", simply repeating the same thing again in another way, as a parallel statement. This is very common in the Bible (i.e. Psalm 119:105 mentions, "Your word is a lamp to my feet and a light to my path," yet says the same thing twice in succession). It is clear that there is only one animal referred to. Therefore Matthew clearly says Jesus rode only on a colt, in agreement with the other three Gospel writers.

So why does Matthew say that the colt and its mother were brought along in verse seven? The reason is simple. Matthew, who was an eyewitness (where as Mark and Luke were quite possibly not) emphasizes the immaturity of the colt, too young to be separated from its mother. As the colt had never been ridden the probability was that it was still dependent on its mother. It would have made the entry to Jerusalem easier if the mother donkey were led along down the road, as the foal would naturally follow her, even though he had never before carried a rider and had not yet been trained to follow a roadway.

Here again we see that there is no contradiction between the synoptic accounts, but only added detail on the part of Matthew as one who viewed the event while it was happening.

This is just one of many of the prophecies that Jesus fulfilled. He fulfilled ones that were in his control as well as ones which he could not manipulate, such as the time and place of his birth (Daniel 9:24-26, Micah 5:1-2, Matthew 2:1-6), and his resurrection (Psalm 16:10, Acts 2:24-32) to name but two.

Some Muslims believe that in the Taurat there is reference to the prophecy which the Qur'an speaks of in Sura 7:157 and 61:6 concerning Muhammad. However, these Muslims yet have to come up with one, while Jesus is predicted time and time again.

Contradiction: Mat 11:14

34. John the Baptist was (Matthew 11:14; 17:10-13) or was not Elijah to come (John 1:19-21)?

(Category: misunderstood the historical context)

Matthew records Jesus saying that John the Baptist was the Elijah who was to come, while John seems to record John the Baptist denying it. The reason for this apparent inconsistency is a lack of contextualization by readers.

The priests and Levites came to John the Baptist and asked him if he was Elijah. Quite a funny question to ask someone, unless you know the Jewish Scriptures. For God says through the prophet Malachi that He will send Elijah to the people of Israel before a certain time. Therefore as the Jewish people were expecting Elijah, the question is quite logical.

John was about 30 years when he was asked this question. His parents were already dead; he was the only son of Zechariah from the tribe of Levi. So when asked if he was Elijah who ascended up into heaven about 878 years earlier, the answer was obviously "No, I am not Elijah."

Jesus also testifies, albeit indirectly, to John not being Elijah in Matthew 11:11 where he says that John is greater than all people who have ever been born. Moses was greater than Elijah, but John was greater than them both.

So what did Jesus mean when he says of John "he is the Elijah who was to come"? The angel Gabriel (Jibril in Arabic) speaks to Zechariah of his son, John, who was not yet born, saying "he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord." (Luke 1:17)

The Angel refers to two prophecies, Isaiah 40:3-5 (see Luke 3:4-6 to see this applied again to John the Baptist) and Malachi 4:5-6 mentioned above, which says "See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers". Gabriel unmistakably says that John is the "Elijah" whom God foretold through Malachi the prophet.

So, was John Elijah? No. But had the priests and Levites asked him, "Are you the one the prophet Malachi speaks of as 'Elijah'?" John would have responded affirmatively.

Jesus in Matthew 17:11-13 says that the prophecy of Malachi is true, but Elijah had already come. He says that this "Elijah" suffered, like he, Jesus will suffer; "the disciples understood that he was talking to them about John the Baptist". Therefore, once we understand the context it is clear; John was not the literal Elijah, but he was the Elijah that the prophecy spoke of, the one who was to (and did) prepare the way for the Messiah, Jesus, "the Lamb of God who takes away the sins of the world", John 1:29.

Critics Ask: Mat 11:12

MATTHEW 11:12 —How can God’s sovereign and peaceful kingdom be entered by force?

PROBLEM: Paul declared that the kingdom (rule) of God is “peace and joy in the Holy Spirit” ( Rom. 14:17 ). However, Matthew says “the kingdom of heaven suffers violence, and the violent take it by force.” How can one enter God’s kingdom by force?

SOLUTION: This is a difficult passage, and it has been interpreted several ways. Some take it to mean that the kingdom is violently taken by its enemies. That is, the forceful religious leaders of Jesus’ day were resisting the kingdom introduced by John. They wanted a kingdom, but not the kind that was being offered by John and Jesus (cf. Rom. 10:3 ). However, some object that this is opposed to the context that is expressing the greatness of John the Baptist and the contrast between his day and Christ’s.

Others see the “violence” as a figure of speech meaning, first, that the kingdom breaks through or intrudes itself with great power and abruptness. Then, the intense endeavors of people who on the preaching of John were taking the kingdom by storm. On this view, it is speaking of the response to John’s preaching as a great popular uprising, a storming of the kingdom of God by people rushing with eagerness to get in it with a violent zeal. This explains the use of the term “violence” and fits the overall context.   

Critics Ask: Mat 11:14

MATTHEW 11:14 —Didn’t Jesus say John the Baptist was Elijah reincarnated?

PROBLEM: Jesus refers here to John the Baptist as “Elijah who is to come” (cf. Matt. 17:12 ; Mark 9:11-13 ). But, since Elijah had died many centuries before, John must have been a reincarnation of Elijah.

SOLUTION: There are many reasons why this verse does not teach reincarnation.

First, John and Elijah did not have the same being —they had the samefunction. Jesus was not teaching that John the Baptist was literally Elijah, but simply that he came “in the spirit and power of Elijah” ( Luke 1:17 ), namely, to continue his prophetic ministry.

Second, Jesus’ disciples understood that He was speaking about John the Baptist, since Elijah appeared on the Mount of Transfiguration ( Matt. 17:10-13 ). Since John had already lived and died by then, and since Elijah still had the same name and self- consciousness, Elijah had obviously not been reincarnated as John the Baptist.

Third, Elijah does not fit the reincarnation model for another reason—he did not die. He was taken to heaven like Enoch, who did not “see death” ( 2 Kings 2:11 ; cf. Heb. 11:5 ). According to traditional reincarnation, one must first die before he can be reincarnated into another body.

Fourth, if there is any doubt about this passage, it should be understood in the light of the clear teaching of Scripture opposing reincarnation. Hebrews, for example declares, “it is appointed for men to die once, but after this the judgment” ( Heb. 9:27 ; cf. John 9:2 ).   

Evidence: Mat 11:1

" We must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: ‘He who loses his life shall find it.’" Albert Schweitzer

Evidence: Mat 11:11

" If God has called you to be a missionary, your Father would be grieved for you to shrivel down into a king." Charles Spurgeon

Evidence: Mat 11:12

The Law and the prophets were doing their job in Israel. The prophets established the inspiration of Holy Scripture, while the Law brought the knowledge of sin. When John began to preach that Israel should repent, they flocked to him for the baptism of repentance because the Law convinced them of sin. Just as a drowning man may become " violent" to be saved (and at times have to be knocked out by a lifeguard), so the Law makes a man desperate to be saved. It makes him take hold of the kingdom of God " by force."

Evidence: Mat 11:14

This verse is often used to try and justify belief in reincarnation. However, Elijah wasn’t reincarnated as John the Baptist. John merely came in the " spirit and power of Elijah" ( Luk 1:17 ). It is appointed unto man once to die (see Heb 9:27 ).

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 11 (Chapter Introduction)

Overview

Mat 11:1, John sends his disciples to Christ; Mat 11:7, Christ’s testimony concerning John; Mat 11:16, The perverse judgment of the people; Mat 11:20, Christ upbraids Chorazin, Bethsaida, and Capernaum; Mat 11:25, and praising his Father’s wisdom in revealing the Gospel to the simple, Mat 11:28. he calls to him all such as feel the burden of their sins.

Poole: Matthew 11 (Chapter Introduction)

CHAPTER 11

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 11 (Chapter Introduction)

(Mat 11:1) Christ's preaching.

(Mat 11:2-6) Christ's answer to John's disciples.

(Mat 11:7-15) Christ's testimony to John the Baptist.

(Mat 11:16-24) The perverseness of the Jews.

(Mat 11:25-30) The gospel revealed to the simple. The heavy-laden invited.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 11 (Chapter Introduction)

In this chapter we have, I. The constant and unwearied diligence of our Lord Jesus in his great work of preaching the gospel (Mat 11:1). II. His discourse with the disciples of John concerning his being the Messiah (Mat 11:2-6). III. The honourable testimony that Christ bore to John Baptist (Mat 11:7-15). IV. The sad account he gives of that generation in general, and of some particular places with reference to the success, both of John's ministry and of his own (v. 16-24). V. His thanksgiving to his Father for the wise and gracious method he had taken in revealing the great mysteries of the gospel (v. 25, 26). VI. His gracious call and invitation of poor sinners to come to him, and to be ruled, and taught, and saved by him (v. 27-30). No Where have we more of the terror of gospel woes for warning to us, or of the sweetness of gospel grace for encouragement to us, than in this chapter, which sets before us life and death, the blessing and the curse.

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 11 (Chapter Introduction)

The Six Accents In The Voice Of Jesus (Mat_11:1-30)

Matthew 11 is a chapter in which Jesus is speaking all the time; and, as he speaks to different people and about different things, we hear the accent of his voice vary and change. It will be of the greatest interest to look one by one at the six accents in the voice of Jesus.

The Accent Of Confidence (Mat_11:1-6)

The Accent Of Admiration (Mat_11:7-11)

Violence And The Kingdom (Mat_11:12-15)

The Accent Of Sorrowful Rebuke (Mat_11:16-19)

He Accent Of Heartbroken Condemnation (Mat_11:20-24)

The Accent Of Authority (Mat_11:25-27)

The Accent Of Compassion (Mat_11:28-30)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.