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.
One indication of Israel's opposition to her King was the antagonism she displayed toward John and Jesus' methods (vv. 2-19). Another was her indifference to Jesus' message. Jesus and His disciples had preached and healed throughout Galilee. However most of the people did not repent. Therefore Jesus pronounced judgment on their cities that had witnessed many mighty miracles. Jesus had the residents of the cities in view when He spoke of the cities.
"Those who really wish to know their Bibles should see that we are in new country from this verse forward. Draw a thick black line between the nineteenth and the twentieth verses. There is a great divide here. Truth flows down to opposite oceans from this point. We are face to face with a new aspect of the work of Christ. The Lord Jesus was henceforth a different Man in His action and in His speech. The One Who was the meek and lowly Jesus was about to exhibit His strong wrath in no uncertain way."475
11:20 The Greek word oneidizeintranslated "reproach"(NASB) and "denounce"(NIV) is a strong word that conveys deep indignation (cf. 5:11; 27:44). Jesus did not denounce these cities because they actively opposed His ministry. He did so because the residents refused to repent in spite of the many miracles that Jesus and His disciples had performed there (cf. 3:2; 4:17). The verb "to be done"(Gr. egenonto) looks at Jesus' Galilean ministry as completed (cf. v. 21).476
11:21-22 Ouaican mean "woe,"a word announcing doom, or "alas,"meaning pity. Both ideas are appropriate here. Chorazin stood about two miles northwest of Capernaum. This Bethsaida was probably the one on the west side of the Sea of Galilee. There was another town with a similar name, Bethsaida Julias, on the northeast shore. Tyre and Sidon lay on the Mediterranean coast to the north. The Old Testament prophets often denounced Tyre and Sidon for their Baal worship. Sackcloth and ashes were common ancient Near Eastern accouterments to mourning.
Jesus' statement reveals that as God He knew what the people of Tyre and Sidon would have done had they received the amount of witness the Jewish cities had enjoyed. It also indicates that the reception of special revelation is a privilege, not a right. Furthermore when God judges, He will take into account the opportunity people have had. There are degrees of punishment in hell as there are degrees of felicity in heaven (v. 41; 23:13; Luke 12:47-48; Rom. 1:20-2:16).477
11:23-24 Capernaum was Jesus' base, and He performed many miracles there (4:13; 8:5-17; 9:2-8, 18-33). It, like wicked Babylon, would suffer eternal damnation (Isa. 14:15). Hades is the place of departed spirits (cf. 5:22). In view of the tower of Babel and the Exile the Jews regarded Babylon as the worst of all cities. Sodom likewise was infamous for its wickedness (cf. 10:15). Jesus probably used the second person singular as a rhetorical device to address these cities. He addressed His audience with the plural "you"(vv. 22, 24).
"Anyone who visits the ruins of Capernaum today and sees the pitiful remains of what was once a beautiful city, can realize the literalness with which this prophecy has been fulfilled. Significantly, Tiberias, not far away, was not condemned and is not in ruins."478
These towns had rejected Jesus and His ministry by their indifference. The citizens followed Him and appreciated His healing ministry, but they did not respond to His message.
"They perhaps took a languid interest in His miracles and teaching; but His beneficence never touched their hearts, and His doctrine produced no change in their lives."479
"This passage vividly illustrates the simple truth that the greater the revelation, the greater the accountability."480
This invitation is a sign of Israel's rejection of her King since with it Jesus invited those who had believed in Him to separate themselves from unbelieving Israel and to follow Him. In verses 20-24 Jesus addressed the condemned, but in verses 25-30 He spoke to the accepted.
11:25-26 Matthew's connective "at that time"is loosely historical and tightly thematic.481Jesus' titles for God are appropriate in view of His prayer. "Father"focuses on Jesus' sonship and prepares for verse 27 whereas "Lord of heaven and earth"stresses God's sovereignty and prepares for verses 25-26. "These things"refer to the significance of Jesus' miracles, the imminence of the messianic kingdom, and the implications of Jesus' teaching.
"As elaborated in the context, it [this revelation] concerns in greatest measure two matters. The one matter is the mysteries of the Kingdom of Heaven (13:11). And the other is insight into Jesus' identity as the Son of God (14:33; 16:16)."482
The "wise and prudent [or learned]"are the self-sufficient Jews who rejected Jesus because they felt no need for what He offered. The "babes [or little children]"are the dependent who received Jesus' teaching as needy individuals. Israel was not humble but proud. Consequently she could not understand the things that Jesus revealed to her.
It was God's good pleasure to hide truth from some and reveal it to others. This may make God appear arbitrary and unfair. However, Scripture reveals that God owes man nothing. God is not unjust because He hides truth from some while revealing it to others. Hiding things from some is an evidence of God's judgment, not His justice. That He extends mercy to any is amazing. That He extends it to those who are inadequate and totally dependent is even more incredible.
Jesus delighted in the fact that His Father revealed and concealed truth as He did (v. 26). Jesus delighted in whatever God did. His disciples should do likewise.
"It is often in a person's prayers that his truest thoughts about himself come to the surface. For this reason the thanksgiving of Jesus here recorded is one of the most precious pieces of spiritual autobiography found in the Synoptic Gospels."483
11:27 Here is another of Jesus' claims to being the Son of God.484Jesus claimed to be the exclusive revealer of God's message that the "babes"received. Jesus has authority over those to whom He reveals God. Reciprocal knowledge with God the Father assumes a special type of sonship. The only way people can know the Father is through the Son. Similarly there are some things about the Son that only the Father knows. Some of what the Son has chosen to reveal concerns the kingdom.
11:28 This invitation recalls Jeremiah 31:25 where Yahweh offered His people rest in the New Covenant. The weary are those who have struggled long and toiled hard. The heavy laden are those who stagger under excessive burdens.
"The one [term] implies toil, the other endurance. The one refers to the weary search for truth and for relief from a troubled conscience; the other refers to the heavy load of observances that give no relief, and perhaps also the sorrow of life, which, apart from the consolations of a true faith, are so crushing."485
Jesus, the revealer of God, invites those who feel their need for help they cannot obtain themselves to come to Him. Israel's spiritual leaders had loaded the people with burdens that were heavy to bear. The rest in view involves kingdom rest (cf. Heb. 4), but it is a present reality too.
Throughout Israel's history God held out the promise of rest if His people would trust and obey Him. The Promised Land was to be the scene of this rest. However when Israel entered Canaan under Joshua's leadership she enjoyed rest there only partially due to limited trust and obedience. As her history progressed, she lost much rest through disobedience. Now Jesus as her Messiah promised that the rest she had longed for for centuries could be hers if she humbly came to Him. He provided this rest for anyone in Israel who came to Him in humble trust.486He will provide this rest for Israel in the future in the Promised Land. This will take place when He returns to earth to establish His kingdom.
11:29-30 The yoke that farmers put on their oxen is a metaphor for the discipline of discipleship. This is not the yoke of the Mosaic Law but the yoke of discipleship to Jesus. Learning from Him involves assimilating what He reveals, not just imitating Him or learning from His experience.
Jesus is not only the authoritative revealer. He is also the humble Servant of the Lord. He deals gently with the weak (cf. 18:1-10; 19:13-15). Jesus quoted Jeremiah 6:16, a passage that pointed to Him. The yoke of discipleship may involve persecution, but it is easy (good and comfortable). His burden is light compared to the loads Israel's religious leaders imposed on their disciples.
Israel's unbelief is a strong theme in this chapter. We can see it in John's question (vv. 1-15), in Jesus' generation (vv. 16-19), in the cities of Galilee (vv. 20-24), and in the proud wise (vv. 25-30).487
