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Matthew Chapter
Eleven
Matthew 11
From that hour we find the definitive judgment of the
nation
not indeed as yet openly declared (that is in chapter 12)
nor by the
cessation of Christ's ministry
which wrought
notwithstanding the opposition
of the nation
in gathering out the remnant
and in the still more important
effect of the manifestation of Emmanuel; but it is unfolded in the character of
His discourses
in the positive declarations which describe the condition of
the people
and in the Lord's conduct amid circumstances which gave rise to the
expression of the relations in which He stood towards them.
Having sent His disciples away to preach
He continues the exercise of
His own ministry. The report of the works of Christ reaches John in prison. He
in whose heart
notwithstanding his prophetic gift
there still remained
something of Jewish thoughts and hopes
sends by his disciples to ask Jesus if
He is the One who should come
or if they were still to look for another. [1] God allowed this question in order to put
everything in its place. Christ
being the Word of God ought to be His own
witness. He ought to bear testimony to Himself as well as to John
and not to
receive testimony from the latter; and this He did in the presence of John's
disciples He healed all the diseases of men
and preached the gospel to the
poor; and John's messengers were to set before him this true testimony of what
Jesus was. John was to receive it. It was by these things men were tested.
Blessed was he who should not be offended at the lowly exterior of the King of
Israel. God manifest in the flesh did not come to seek the pomp of royalty
although it was His due
but the deliverance of suffering men. His work
revealed a character much more profoundly divine
which had a spring of action
far more glorious than that which depended on the possession of the throne of
avid-than a deliverance which would have set John at liberty
and put an end to
the tyranny that had imprisoned him.
To undertake this ministry
to go down into the scene of
its exercise
to bear the sorrows and the burdens of His people might be an
occasion of stumbling to a carnal heart that was looking for the appearance of
a glorious kingdom which would satisfy the pride of Israel. But was it not more
truly divine more necessary to the condition of the people as seen of God? The
heart of each one therefore would be thus tested
to shew whether he belonged
to that repentant remnant
who discerned the ways of God
or to the proud
multitude
who only sought their own glory
possessing neither a conscience
exercised before God
nor a sense of their need and misery.
Having set John under the responsibility of receiving
this testimony
which put all Israel to the test
and distinguished the remnant
from the nation in general
the Lord then bears witness to John himself
addressing the multitude
and reminding them how they had followed the
preaching of John. He shews them the exact point to which Israel had come in
the ways of God. The introduction
in testimony
of the kingdom made the
difference between that which preceded and that which followed. Among all that
are born of women there had been none greater than John the Baptist
none who
had been so near Jehovah
sent before His face
none who had rendered Him a
more exact and complete testimony
who had been so separate from all evil by
the power of the Spirit of God-a separation proper to the fulfilment of such a
mission among the people of God. Still he had not been in the kingdom: it was
not yet established; and to be in the presence of Christ in His kingdom
enjoying the result of the establishment of His glory
[2] was a greater thing than all testimony to
the coming of the kingdom.
Nevertheless from the time of John the Baptist there was
a notable change. From that time the kingdom was announced. It was not
established
but it was preached. This was a very different thing from the
prophecies that spoke of the kingdom for a yet distant period
while recalling
the people to the law as given by Moses. The Baptist went before the King
announcing the nearness of the kingdom
and commanding the Jews to repent that
they might enter into it; Thus the law and the prophets spake on God's part
until John. The law was the rule; the prophets
maintaining the rule
strengthened the hopes and the faith of the remnant. Now
the energy of the
Spirit impelled men to force their way through every difficulty and all the
opposition of the leaders of the nation and of a blinded people
that they
might at all costs attain the kingdom of a King rejected by the blind unbelief
of those who should have received Him. It needed-seeing that the King had come
in humiliation
and that He had been rejected-it needed this violence to enter
the kingdom. The strait gate was the only entrance.
If faith could really penetrate the mind of God therein
John was the
Elias who should come. He that had ears to hear
let him hear. It was in fact
for those only.
Had the kingdom appeared in the glory and in the power of
its Head
violence would not have been necessary; it would have been possessed
as the certain effect of that power; but it was the will of God that they
should morally be tested It was thus also that they ought to have received
Elias in spirit.
The result is given in the Lord's words which follow
that is
the true character of this generation
and the ways of God in relation
to the Person of Jesus
manifested by His rejection itself. As a generation the
threatenings of justice
and the attractions of grace were equally lost upon
them. The children of wisdom
those whose consciences were taught of God
acknowledged the truth of John's testimony
as against themselves
and the
grace
so necessary to the guilty
of the ways of Jesus.
John
separate from the iniquity of the nation
had
in
their eyes
a devil. Jesus
kind to the most wretched
they accused of falling
in with evil ways. Yet the evidence was powerful enough to have subdued the
heart of a Tyre or Sodom; and the righteous rebuke of the Lord warns the
perverse and unbelieving nation of a more terrible judgment than that which
awaited the pride of Tyre or the corruption of Sodom.
But this was a test for the most favoured of mankind. It
might have been said
Why was the message not sent to Tyre
ready to hearken?
Why not to Sodom
that that city might have escaped the fire that consumed it?
It is that man must be tested in every way; that the perfect counsels of God
may be developed. If Tyre or Sodom had abused the advantages which a God of
creation and of providence had heaped upon them
the Jews were to manifest what
was in the heart of man
when possessing all the promises and made the
depositaries of all the oracles of God.
They boasted of the gift
and departed from the Giver.
Their blinded heart acknowledged not and even rejected their God.
The Lord felt the contempt of His people whom He loved;
but
as the obedient man on earth
He submitted to the will of His Father
who
acting in sovereignty
the Lord of heaven and earth
manifested
in the
exercise of this sovereignty
divine wisdom
and the perfection of His
character. Jesus accepts the will of His Father in its effects
and
thus
subject
sees its perfection.
It was befitting that God should reveal to the lowly all
the gifts of His grace in Jesus
this Emmanuel on earth; and that He should
hide them from the pride that sought to scrutinise and to judge them. But this
opens the door to the glory of God's counsels in it.
The truth was
that His Person was too glorious to be
fathomed or understood by man
although His words and His works left the nation
without excuse
in their refusal to come unto Him that they might know the
Father.
Jesus
subject to His Father's will
although thoroughly
sensible of all that was painful to His heart in its effects
sees the whole
extent of the glory that should follow His rejection. All things were delivered
unto Him of His Father. It is the Son who is revealed to our faith
the veil
that covered His glory being taken away now that He is rejected as Messiah. No
one knoweth Him but the Father. Who among the proud could fathom what He was?
He who from all eternity was one with the Father
become man
surpassed
in the
deep mystery of His being
all knowledge save that of the Father Himself. The
impossibility of knowing Him who had emptied Himself to become man
maintained
the certainty
the reality
of His divinity
which this self-renunciation might
have hidden from the eyes of unbelief. The incomprehensibility of a being in a
finite form revealed the infinite which was therein. His divinity was
guaranteed to faith
against the effect of His humanity on the mind of man. But
if no one knew the Son
except the Father only
the Son
who is truly God
was
able to reveal the Father. No man has ever seen God. The only begotten Son
who
is in the bosom of the Father
has revealed Him. No one knows the Father but
the Son
and he to whom the Son will reveal Him. Wretched ignorance that in its
pride rejects Him! It was thus according to the good pleasure of the Son that
this revelation was made. Distinctive attribute of divine perfection! He came
for this purpose; He did it according to His own wisdom. Such was the truth of
man's relations with Him
although He submitted to the painful humiliation of
being rejected by His own people
as the final test of their
of man's state.
Observe also here
that this principle
this truth
with
regard to Christ
opens the door to the Gentiles
to all who should be called.
He reveals the Father to whomsoever He will. He always seeks the glory of His
Father. He alone can reveal Him-He to whomthe Father
the Lord of heaven and
earth
has delivered all things; The Gentiles are included in the rights
conferred by this title
even every family in heaven and earth. Christ
exercises these rights in grace
calling whom He will to the knowledge of the
Father.
Thus we find here the perverse and faithless generation;
a remnant of the nation justifying the wisdom of God as manifested in John and
in Jesus in judgment and in grace; the sentence of judgment on the unbelievers;
the rejection of Jesus in the character in which He had presented Himself to
the nation; and His perfect submission
as man
to the will of His Father in
this rejection
giving occasion for the manifestation to His soul of the glory
proper to Him as Son of God-a glory which no man could know
even as He alone
could reveal that of the Father. So that the world who refused Him was in total
ignorance
save at the good pleasure of Him who delights in revealing the
Father.
We should also remark here
that the mission of the
disciples to Israel who rejected Christ continues (if Israel be in the land)
until He comes as the Son of man
His title of judgment and of glory as heir of
all things (that is to say
until the judgment by which He takes possession of
the land of Canaan
in a power that leaves no room for His enemies). This
His
title of judgment and glory as heir of all things
is mentioned in John 5
Daniel 7
Psalms 8 and 80.
Observe too
that in chapter 11
the perverseness of the
generation that had rejected John's testimony
and that of the Son of man come
in grace and associating Himself in grace with the Jews
opens the door to the
testimony of the glory of the Son of God
and to the revelation of the Father
by Him in sovereign grace-a grace that could make Him known as efficaciously to
a poor Gentile as to a Jew. It was no longer a question of responsibility to
receive
but of sovereign grace that imparted to whomsoever it would. Jesus
knew man
the world
the generation which had enjoyed the greatest advantages
of all that were in the world. There was no place for the foot to rest on in
the miry slough of that which had departed from God. In the midst of a world of
evil Jesus remained the sole revealer of the Father
the source of all good.
Whom does He call? What does He bestow on those who come? Only source of
blessing and revealer of the Father
He calls all those who are weary and heavy
laden. Perhaps they did not know the spring of all misery
namely
separation
from God
sin. He knew
and He alone could heal them. If it was the sense of
sin which burdened them
so much the better. Every way the world no longer
satisfied their hearts; they were miserable
and therefore the objects of the
heart of Jesus. Moreover He would give them rest; He does not here explain by
what means; He simply announces the fact. The love of the Father
which in
grace
in the Person of the Son
sought out the wretched
would bestow rest
(not merely alleviation or sympathy
but rest) on every one that came to Jesus.
It was the perfect revelation of the Father's name to the heart of those that
needed it; and that by the Son;-peace
peace with God. They had but to come to
Christ: He undertook all and gave rest. But there is a second element in rest.
There is more than peace through the knowledge of the Father in Jesus. And more
than that is needed; for
even when the soul is perfectly at peace with God
this world presents many causes of trouble to the heart. In these cases it is a
question of submission or of self-will. Christ
in the consciousness of His
rejection
in the deep sorrow caused by the unbelief of the cities in which He
had wrought so many miracles
had just manifested the most entire submission to
His Father
and had found therein perfect rest to His soul. To this He calls
all that heard Him
all that felt the need of rest to their own souls.
"Take my yoke upon you
and learn of me
" that is to say
the yoke of
entire submission to His Father's will
learning of Him how to meet the
troubles of life; for He was "meek and lowly in heart
" contentto be
in the lowest place at the will of His God. In fact nothing can overthrow one
who is there. It is the place of perfect rest to the heart.
[1] His
sending to Jesus shews full confidence in His word as a prophet but ignorance
as to His Person; and this is what is brought out here in its full light.
[2] This
is not God's assembly; but the rights of the King as manifested in glory being
established
the foundation being laid
Christians are in the kingdom and the
patience of Jesus Christ
who is glorified but hidden in God. They share the
destiny of the King
and will share His glory when He reigns.
── John Darby《Synopsis of Matthew》
Matthew 11
Chapter Contents
Christ's preaching. (1) Christ's answer to John's
disciples. (2-6) Christ's testimony to John the Baptist. (7-15) The
perverseness of the Jews. (16-24) The gospel revealed to the simple. The heavy-laden
invited. (25-30)
Commentary on Matthew 11:1
(Read Matthew 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.
Commentary on Matthew 11:2-6
(Read Matthew 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.
Commentary on Matthew 11:7-15
(Read Matthew 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.
Commentary on Matthew 11:16-24
(Read Matthew 11:16-24)
Christ reflects on the scribes and Pharisees
who had a proud
conceit of themselves. He likens their behaviour to children's play
who being
out of temper without reason
quarrel with all the attempts of their fellows to
please them
or to get them to join in the plays for which they used to
assemble. The cavils of worldly men are often very trifling and show great
malice. Something they have to urge against every one
however excellent and
holy. Christ
who was undefiled
and separate from sinners
is here represented
as in league with them
and polluted by them. The most unspotted innocence will
not always be a defence against reproach. Christ knew that the hearts of the
Jews were more bitter and hardened against his miracles and doctrines
than
those of Tyre and Sidon would have been; therefore their condemnation would be
the greater. The Lord exercises his almighty power
yet he punishes none more
than they deserve
and never withholds the knowledge of the truth from those
who long after it.
Commentary on Matthew 11:25-30
(Read Matthew 11:25-30)
It becomes children to be grateful. When we come to God
as a Father
we must remember that he is Lord of heaven and earth
which
obliges us to come to him with reverence as to the sovereign Lord of all; yet
with confidence
as one able to defend us from evil
and to supply us with all
good. Our blessed Lord added a remarkable declaration
that the Father had
delivered into his hands all power
authority
and judgment. We are indebted to
Christ for all the revelation we have of God the Father's will and love
ever
since Adam sinned. Our Saviour has invited all that labour and are heavy-laden
to come unto him. In some senses all men are so. Worldly men burden themselves
with fruitless cares for wealth and honours; the gay and the sensual labour in
pursuit of pleasures; the slave of Satan and his own lusts
is the merest
drudge on earth. Those who labour to establish their own righteousness also
labour in vain. The convinced sinner is heavy-laden with guilt and terror; and
the tempted and afflicted believer has labours and burdens. Christ invites all
to come to him for rest to their souls. He alone gives this invitation; men
come to him
when
feeling their guilt and misery
and believing his love and power
to help
they seek him in fervent prayer. Thus it is the duty and interest of
weary and heavy-laden sinners
to come to Jesus Christ. This is the gospel
call; Whoever will
let him come. All who thus come will receive rest as
Christ's gift
and obtain peace and comfort in their hearts. But in coming to
him they must take his yoke
and submit to his authority. They must learn of
him all things
as to their comfort and obedience. He accepts the willing
servant
however imperfect the services. Here we may find rest for our souls
and here only. Nor need we fear his yoke. His commandments are holy
just
and
good. It requires self-denial
and exposes to difficulties
but this is
abundantly repaid
even in this world
by inward peace and joy. It is a yoke that
is lined with love. So powerful are the assistances he gives us
so suitable
the encouragements
and so strong the consolations to be found in the way of
duty
that we may truly say
it is a yoke of pleasantness. The way of duty is
the way of rest. The truths Christ teaches are such as we may venture our souls
upon. Such is the Redeemer's mercy; and why should the labouring and burdened
sinner seek for rest from any other quarter? Let us come to him daily
for
deliverance from wrath and guilt
from sin and Satan
from all our cares
fears
and sorrows. But forced obedience
far from being easy and light
is a
heavy burden. In vain do we draw near to Jesus with our lips
while the heart
is far from him. Then come to Jesus to find rest for your souls.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 11
Verse 2
[2] Now
when John had heard in the prison the works of Christ
he sent two of his
disciples
He sent two of his disciples — Not because he doubted himself; but to confirm their faith. Luke 7:18.
Verse 3
[3] And said unto him
Art thou he that should come
or do we look for
another?
He that is to come —
The Messiah.
Verse 4
[4]
Jesus answered and said unto them
Go and shew John again those things which ye
do hear and see:
Go and tell John the things that ye hear and
see — Which are a stronger proof of my being the
Messiah
than any bare assertion can be.
Verse 5
[5] The
blind receive their sight
and the lame walk
the lepers are cleansed
and the
deaf hear
the dead are raised up
and the poor have the gospel preached to
them.
The poor have the Gospel preached to them — The greatest mercy of all. Isaiah 29:18; 35:5.
Verse 6
[6] And blessed is he
whosoever shall not be offended in me.
Happy is he who shall not be offended at me — Notwithstanding all these proofs that I am the Messiah.
Verse 7
[7] And
as they departed
Jesus began to say unto the multitudes concerning John
What
went ye out into the wilderness to see? A reed shaken with the wind?
As they departed
he said concerning John — Of whom probably he would not have said so much when they were present.
A reed shaken by the wind? — No; nothing could ever shake John in the testimony he gave to the truth.
The expression is proverbial.
Verse 8
[8] But
what went ye out for to see? A man clothed in soft raiment? behold
they that
wear soft clothing are in kings' houses.
A man clothed in soft
delicate raiment — An effeminate courtier
accustomed to fawning and flattery? You may
expect to find persons of such a character in palaces; not in a wilderness.
Verse 9
[9] But
what went ye out for to see? A prophet? yea
I say unto you
and more than a
prophet.
More than a prophet —
For the prophets only pointed me out afar off; but John was my immediate
forerunner.
Verse 10
[10] For
this is he
of whom it is written
Behold
I send my messenger before thy face
which shall prepare thy way before thee.
Verse 11
[11]
Verily I say unto you
Among them that are born of women there hath not risen a
greater than John the Baptist: notwithstanding he that is least in the kingdom
of heaven is greater than he.
But he that is least in the kingdom of
heaven
is greater than he — 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.
Verse 12
[12] And
from the days of John the Baptist until now the kingdom of heaven suffereth
violence
and the violent take it by force.
And from the days of John — 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.
Verse 13
[13] For
all the prophets and the law prophesied until John.
For all the prophets and the law prophesied
until John — 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. Luke 16:16.
Verse 14
[14] And
if ye will receive it
this is Elias
which was for to come.
Verse 15
[15] He that
hath ears to hear
let him hear.
He that hath ears to hear
let him hear — A kind of proverbial expression; requiring the deepest attention to what
is spoken.
Verse 16
[16] But
whereunto shall I liken this generation? It is like unto children sitting in
the markets
and calling unto their fellows
This generation —
That is
the men of this age. They are like those froward children of whom
their fellows complain
that they will be pleased no way.
Verse 18
[18] For
John came neither eating nor drinking
and they say
He hath a devil.
John came neither eating nor drinking — In a rigorous austere way
like Elijah.
And they say
He hath a devil — Is melancholy
from the influence of an evil spirit.
Verse 19
[19] The
Son of man came eating and drinking
and they say
Behold a man gluttonous
and
a winebibber
a friend of publicans and sinners. But wisdom is justified of her
children.
The Son of man came eating and drinking — Conversing in a free
familiar way.
Wisdom is justified by her children — That is
my wisdom herein is acknowledged by those who are truly wise.
Verse 20
[20] Then
began he to upbraid the cities wherein most of his mighty works were done
because they repented not:
Then began he to upbraid the cities — It is observable he had never upbraided them before. Indeed at first
they received him with all gladness
Capernaum in particular.
Verse 21
[21] Woe
unto thee
Chorazin! woe unto thee
Bethsaida! for if the mighty works
which
were done in you
had been done in Tyre and Sidon
they would have repented
long ago in sackcloth and ashes.
Wo to thee
Chorazin — That is
miserable art thou. For these are not curses or imprecations
as has been commonly supposed; but a solemn
compassionate declaration of the
misery they were bringing on themselves. Chorazin and Bethsaida were cities of
Galilee
standing by the lake Gennesareth. Tyre and Sidon were cities of
Phenicia
lying on the sea shore. The inhabitants of them were heathens. Luke 10:13. 22
24.
Moreover I say unto you — Beside the general denunciation of wo to those stubborn unbelievers
the
degree of their misery will be greater than even that of Tyre and Sidon
yea
of Sodom.
Verse 23
[23] And
thou
Capernaum
which art exalted unto heaven
shalt be brought down to hell:
for if the mighty works
which have been done in thee
had been done in Sodom
it would have remained until this day.
Thou Capernaum
who hast been exalted to
heaven — That is
highly honoured by my presence
and miracles.
Verse 24
[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.
Verse 25
[25] At
that time Jesus answered and said
I thank thee
O Father
Lord of heaven and
earth
because thou hast hid these things from the wise and prudent
and hast
revealed them unto babes.
Jesus answering —
This word does not always imply
that something had been spoken
to which an
answer is now made. It often means no more than the speaking in reference to
some action or circumstance preceding. The following words Christ speaks in
reference to the case of the cities above mentioned: I thank thee - That is
I
acknowledge and joyfully adore the justice and mercy of thy dispensations:
Because thou hast hid - That is
because thou hast suffered these things to be
hid from men
who are in other respects wise and prudent
while thou hast
discovered them to those of the weakest understanding
to them who are only
wise to Godward. Luke 10:21.
Verse 27
[27] All
things are delivered unto me of my Father: and no man knoweth the Son
but the
Father; neither knoweth any man the Father
save the Son
and he to whomsoever
the Son will reveal him.
All things are delivered to me — Our Lord
here addressing himself to his disciples
shows why men
wise
in other things
do not know this: namely
because none can know it by natural
reason: none but those to whom he revealeth it.
Verse 28
[28] Come
unto me
all ye that labour and are heavy laden
and I will give you rest.
Come to me —
Here he shows to whom he is pleased to reveal these things to the weary and
heavy laden; ye that labour - After rest in God: and are heavy laden - With the
guilt and power of sin: and I will give you rest - I alone (for none else can)
will freely give you (what ye cannot purchase) rest from the guilt of sin by
justification
and from the power of sin by sanctification.
Verse 29
[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.
Take my yoke upon you — Believe in me: receive me as your prophet
priest
and king.
For I am meek and lowly in heart — Meek toward all men
lowly toward God: and ye shall find rest - Whoever
therefore does not find rest of soul
is not meek and lowly. The fault is not
in the yoke of Christ: but in thee
who hast not taken it upon thee. Nor is it
possible for any one to be discontented
but through want of meekness or
lowliness.
Verse 30
[30] For
my yoke is easy
and my burden is light.
For my yoke is easy — Or
rather gracious
sweet
benign
delightful: and my burden - Contrary to those
of men
is ease
liberty
and honour.
── John Wesley《Explanatory Notes on
Matthew》
Matthew 11:29~30
The “yoke” Jesus refers to in Matthew 11:29~30 is
well illustrated by the process of training a young bullock to plow. In some
parts of the world
the farmer will have the young bullock harnessed to the
same yoke as a mature ox. The bullock
dwarfed by the other animal
will not
even be pulling any of the weight. It is merely learning to walk in a field
under control and with a yoke around its neck
the ox pulls all the weight. It
is the same when a believer takes Christ’s yoke. As the Christian learns
the
yoke is easy and the burden light.
Chapter 11. The
King Rejected
Find Rest
Enjoy Rest
I. John Sends His Disciples to Ask the Lord
II. Follow the Example of John
III. Rebuke Unrepentant Cities
── Chih-Hsin Chang《An Outline of The New Testament》
Greater Than John The Baptist? (11:11)
INTRODUCTION
1. At the height of His earthly ministry
Jesus was approached by two disciples of John the Baptist - Mt 11:1-6 a. John was in prison
and had sent the two disciples to Jesus b. Perhaps troubled by his own imprisonment
he wanted affirmation that Jesus was indeed the Messiah
the Coming One c. Jesus pointed to His works
and spoke of the blessedness of those not offended because of Him 2. Jesus used this opportunity to tell the multitudes about John the Baptist - Mt 11:7-10 a. That he was not some easily shaken reed or man in soft clothing
but a prophet b. Indeed
he was the prophet foretold by Isaiah and Malachi - Isa40:3; Mal 3:1; 4:5
3. But then Jesus made two remarkable statements - Mt 11:11 a. First
that no one had been greater than John the Baptist b. Second
that one who is least in the kingdom of heaven is greater than he! 4. It is the second statement that has perplexed many... a. For the kingdom of heaven is the church that was about to be established b. And in the church there are many people who do not seem to measure up to a man like John the Baptist! -- How can any of us be greater than he? [When we know the answer
it should fill us with humility and gratitude
and encourage us to greater dedication in our service to theLord. Before we consider the answer
let's review...] I. THE GREATNESS OF JOHN THE BAPTIST
A. HE WAS GREAT AS A MAN... 1. Enduring a life of austerity
with voluntary simplicity - Lk 1:80; Mt 3:4 2. He showed courage before king Herod
condemning his unlawful marriage - Mt 14:3-4 3. He possessed humility
showing deference at the height of his own ministry to a New Comer - Jn 1:19-37; 3:22-30 B. HE WAS GREAT AS A PROPHET... 1. His influence brought people throughout Judea into the desert - Mt 3:1-2
5 2. They were moved to be baptized and confess their sins - Mt 6:6 3. Yet He did not weaken his message to accommodate his audience - Mt 6:7-8 C. HE WAS GREAT IN PREPARING THE WAY FOR CHRIST... 1. Such was his particular mission - Mt 3:3; 11:9-10 2. And when Jesus came
he pointed people to Him - Jn 1:29
34-36;3:30 36
a. "Behold! The Lamb of God who takes away the sin of theworld!"
b. "I have seen and testified that this is the Son of God." c. "He must increase
but I must decrease." d. "He who believes in the Son has everlasting life..." [In light of his mission
and the faithful manner in which he carriedit out
no one had arisen greater than John (not even Moses
Elijah
etc.
though they might be consider "as great as" John). But again
Jesus says that the least in the kingdom is "greater" thanJohn. How can that be...?] II. THE GREATNESS OF THOSE IN THE KINGDOM
A. WE ENJOY GREATER KNOWLEDGE OF CHRIST... 1. John's limited knowledge of Christ is implied by his question - Mt 11:2-3 a. He had not seen what Jesus' disciples had seen b. He had not heard what Jesus' disciples had heard - cf. Mt 13:16-17
2. Through the further teaching of Christ and His apostles... a. We know the wonderful story of the cross! b. We know the nature of the kingdom
its establishment
its future glory! c. We know "many things" which even Jesus Himself had not taught His apostles until after the Holy Spirit was sent! - cf. Jn 16:12-13 -- Even "he who is least in the kingdom" knows things about Jesus and His church that John did not know! B. WE ENJOY A GREATER STATION IN THIS LIFE... 1. John was not in the kingdom of heaven (or church) during his life a. He proclaimed it was "at hand" - Mt 3:1-2 b. Jesus and His apostles were still preaching it as being "at hand" - Mt 10:7 c. Jesus would later speak of building His church - Mt 16:18 2. But with the establishment of the church
those who are in it... a. Have been translated into the kingdom of God 1:13; cf. Re 1:9
b. Have been made a royal priesthood and holy nation - 1 Pe2:9
-- John lived under the Old Covenant; even "he who is least inthe kingdom" lives under the New Covenant with its better
sacrifice
hope
and promises - He 7:9; 8:6 C. WE ENJOY GREATER PRIVILEGES... 1. John certainly enjoyed wonderful privileges a. He was filled with the Spirit from his mother's womb - Lk 1:15
b. Who certainly helped him fulfill his mission 2. But Jesus offers things which John did not have; e.g... a. A gift (or measure) of the Spirit that was not given until after Jesus was glorified - Jn 7:37-39 1) Something other than inspiration or miraculous powers
for many had enjoyed that before Jesus was glorified (ascended to heaven) 2) Because of the outpouring of the Spirit on Pentecost
all who are saved have experienced "the washing of regeneration and renewing of the Holy Spirit" - Ti 3:5-7
3) John was born of woman
but those in the kingdom are "born of the Spirit"! - cf. Jn 3:5 a) We therefore receive "the gift of the Spirit" - Ac 2:38
b) A gift that helps deliver one from the power of sin - cf. Ro 8:11-13 c) A gift not enjoyed by those under the Old Covenant - cf. Ro 7:14-8:4 b. The fellowship of the church
the body of Christ - Ro 12:5 1) Remember that John spent his life in the desert
and then in prison 2) He did not enjoy the blessings of fellowship available to the "least" in the kingdom 3) As promised by Jesus
we have a "hundred-fold" family members in this life
something John never had - Mk 10:28-30
-- Many other privileges peculiar to the New Covenant could be mentioned
all of which are enjoyed today by "he who is least in the kingdom"!
CONCLUSION
1. In at least three ways
then
we are "greater" than John the Baptist... a. In our knowledge of Jesus Christ b. In our station of life by being in Christ c. In our privileges offered by Jesus Christ 2. As per J. W. McGarvey: "We find from this passage that all true greatness arises from association
relation and contact with JesusChrist" (The Fourfold Gospel)
a. As the forerunner of Christ
John was as great as any other teacher
prophet
priest
lawgiver
and king b. As the beneficiaries of Christ
even the least of those in His kingdom are greater than he 3. Should this not fill us with humility
gratitude
and a desire to greater service? a. That Jesus would bestow such great blessings upon us? b. That we ought to be more dedicated in our service to Christ? 1) Producing the fruit of the Spirit in our lives 2) Nurturing and enjoying the fellowship of the family of God 3) Proclaiming the gospel of Christ and the kingdom in its fullness If John was so faithful in that which is less
should we not be morediligent when we have that which is more? "For everyone to whom much is given
from him much will be required; and to whom much has been committed
of him theywill ask the more." (Lk 12:48)
The Savior's Tender Invitation (11:28-30)
INTRODUCTION
1. In the text for our study today
we find a wonderful invitation extended by Jesus... "Come to Me
all you who labor and are heavy laden
and I will give you rest. Take My yoke upon you and learn from Me
for I am gentle and lowly in heart
and you will find rest for your souls. For Myyoke is easy and My burden is light." (Matthew 11:28-30)
2. From heaven Jesus still offers this tender invitation; but do we really understand and appreciate... a. To whom Jesus extends this invitation? b. What He offers to those who will accept it? c. What He expects from those who desire to respond? d. The true ease of accepting this invitation? [These are some of the questions we shall consider as we examine whathas been called "The Savior's Tender Invitation"...] I. TO WHOM DOES JESUS EXTEND THIS INVITATION?
A. "ALL YOU WHO LABOR AND ARE HEAVY LADEN..." 1. To those who are burdened by sin a. A burden which separates one from God - cf. Isa 59:1-2 b. A burden with terrible side effects 1) A lack of inner peace - Isa 48:22 2) Instead
one is burdened with anxiety
depression
fear and doubt 3) And rightly so
in view of the ultimate consequence of sin (spiritual death) - Ro 6:23a 2. This invitation
then
is really for everyone! a. For all are sinners! - Ro 3:23
10 b. And as such are in bondage to sin and its heavy burden - Jn 8:34 B. SADLY
MANY ARE TOO PROUD TO ADMIT THEIR BURDEN... 1. That they are sinners 2. That they are enslaved by sin and its burden 3. That they need Divine help to freed from the burden of sin [If you are not too proud to face the fact that you are a sinner andneed Divine help
then "The Savior's Tender Invitation" is especiallydesigned for you! But perhaps you wonder...] II. WHAT IS JESUS OFFERING?
A. "I WILL GIVE YOU REST...YOU WILL FIND REST FOR YOUR SOULS" 1. Jesus is offering rest for our souls! 2. Souls which have been burdened by: a. The guilt of sin
which separates from God (i.e.
legal guilt) b. The side effects of sin
such as anxiety
depression
fear and doubt (i.e.
emotional guilt) B. JESUS OFFERS REST... 1. Which includes a removal of the guilt of sin! a. For by God's own love and grace
forgiveness of sin is now possible through Jesus - cf. Ro 5:8-9; 1 Jn 4:10; Ep 1:7 b. Through His own blood
Jesus frees us from the condemnation of sin - Ro 8:1 2. Which includes a removal of the side effects of sin! a. To have true rest for our souls
we need more than just forgiveness 1) For even those forgiven may be plagued by the side effects of sin 2) Having lived so long under the burden of sin
it may not be easy to lay aside those feelings which often accompany sin (e.g.
anxiety
fear
doubt) b. Jesus certainly provides what our souls need... 1) To remove anxiety
Jesus offers peace to calm the troubled heart a) A peace unlike any that the world might give - Jn 14:27
b) A peace stronger than any tribulation the world might bring - Jn 16:33 c) A peace which guards our hearts and minds
and "surpasses all understanding" - Ph 4:7 2) To remove depression
Jesus offers joy to lift our spirits a) The same joy Jesus Himself had - Jn 15:11 b) A joy later described as "inexpressible" - 1 Pe 1:8 3) To remove fear
Jesus offers love which casts out fear - 1 Jn 4:18 a) The same love which exists between the Father and the Son - Jn 15:9 b) A love which "passes knowledge" - Ep 3:19 4) To remove doubt
Jesus offers hope for facing the future a) By assuring us of eternal life - Jn 11:25 b) By promising eternal rest to those who die in the Lord - Re 14:13 [I have not exhausted all that pertains to the wonderful rest Jesusoffers
but it is... * A rest from the burden of sin's guilt
and a rest from the burden of sin's side effects! * A rest for our burdened souls now
and eternal rest for our souls when we die! Incidentally
even physical burdens are made lighter by coming to Jesus
because the soul is made stronger to bear them! This sounds wonderful
but...] III. WHAT DOES JESUS EXPECT OF THOSE WHO WISH TO RESPOND?
A. "COME TO ME..." 1. This is easy
even though Jesus is "King of kings and Lord of lords" 2. For as He says
"I am gentle and lowly in heart" a. He is so gentle
children felt comfortable in His presence (cf. Mt 18:2) b. He is so lowly in heart
the common people heard Him gladly (cf. Mk 12:37) -- As prophesied
Jesus would be tender and sensitive to our needs ("A bruised reed He will not break
and smoking flax Hewill not quench" - Isa 42:3; Mt 12:20)
B. "TAKE MY YOKE UPON YOU..." 1. "In Jewish literature a 'yoke' represents the sum-total of obligations which
according to the teaching of the rabbis
a person must take upon himself." - William Hendriksen
(Matthew
New Testament Commentary) 2. Jesus is therefore expecting those who desire the rest He offers to: a. Accept His teachings b. Accept whatever obligations He would lay upon you C. "...AND LEARN FROM ME" 1. This is how we learn what obligations He would place upon us 2. We must be willing to listen to Him
and do whatever He says - cf. Lk 6:46-49 [In essence
"The Savior's Tender Invitation" is a call to discipleship: to commit your life as a disciple of Jesus committed to
learning from Him and accepting the obligations He places upon you (i.e.
"His yoke"). This might prompt one to ask...] IV. HOW DIFFICULT IS IT TO ACCEPT THIS INVITATION?
A. AS JESUS TAUGHT ELSEWHERE
IT DOES REQUIRE... 1. That we observe all that He commanded - Mt 28:19-20 2. That we abide in His doctrine (teaching) - Jn 8:31 B. BUT AS STATED HERE
"MY YOKE IS EASY AND MY BURDEN IS LIGHT" 1. John
who was a disciple for over fifty years
said: "Hiscommandments are not grievous" - 1 Jn 5:3
2. What helps lighten our burden is the strength Jesus Himself gives - Ph 2:12-13; 4:13 -- Certainly the burden Jesus places upon us is lighter than the burden sin lays upon us! CONCLUSION
1. Do you desire the rest for your soul that is offered by "The Savior's Tender Invitation"?
a. Then come to Jesus in full obedience to His gospel b. Commit to becoming His disciple
learning from Him all that He commanded 2. As suggested in Mt 28:19-20
this life of discipleship begins with baptism... a. For in baptism we put on Christ - Ga 3:27 b. For in baptism we rise to walk in newness of life - Ro 6:3-4 As one rises from the watery grave of baptism
they are freed from theburden of sin through the precious blood of Christ. As they continueto observe all that He commanded
their burden becomes even lighter asthey apply to their lives the wisdom Jesus taught. Have you accepted the yoke of Jesus? Are you living under that yoke?
－－《Executable
Outlines》