Matthew 11 covers Jesus’ teaching ministry after having sent His disciples out with the gospel. During this time, John the Baptist, who had been imprisoned by Herod, wondered if Jesus was the Messiah he had expected, and Jesus revealed to John that He was indeed. Jesus also praised John as the greatest man ever to live, but noted that the least in the kingdom of heaven is greater than John. Jesus also pronounced woes on several cities of Galilee, due to their immorality but more so due to their lack of humble repentance. Finally, Jesus praises His Father for His sovereignty in salvation, encouraging all around Him to take Him as Savior and Lord, God and King.
1) V1-15 – 1After Jesus had finished instructing His twelve disciples, He went on from there to teach and preach in the towns of Galilee. 2When John heard in prison what Christ was doing, he sent his disciples 3to ask Him, “Are You the One who was to come, or should we expect someone else?” 4Jesus replied, “Go back and report to John what you hear and see: 5The 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. 6Blessed is the man who does not fall away on account of Me.” 7As 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? 8If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. 9Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10This is the one about whom it is written: ‘I will send My messenger ahead of You, who will prepare Your way before You’ [Malachi 3:1]. 11I 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. 12From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. 13For all the Prophets and the Law prophesied until John. 14And if you are willing to accept it, he is the Elijah who was to come. 15He who has ears, let him hear.”
Jesus instructed His disciples and sent them out into Israel to preach and heal and minister. It seems that Jesus continued on Himself, teaching and preaching in the towns of Galilee (v1), perhaps on His own. Herod, meanwhile, had imprisoned John the Baptist (v2) for criticizing the adulterous relationship Herod was having with his own brother’s wife. Nevertheless, John was able to follow Jesus’ movements and began to wonder if He really was the Lamb of God who takes away the sin of the world, as he proclaimed of Jesus a year or two earlier. John still maintained a band of followers, and he was able to send them to find out what Jesus would say about His own identity at this point (v3). Would Jesus proclaim to be the Messiah? Or should John and his followers be on the lookout for another to come instead?
Jesus did not give a simple “Yes” answer, which is likely what John’s disciples were hoping for; instead Jesus revealed the impact of His ministry, which was in fulfillment of Scripture describing the actions of the Messiah (v4). John would realize that Jesus was answering “Yes” by the deeds He was doing and the message He was preaching (v5). Finally, Jesus’ reply included the important motivator: “Blessed is the man who does not fall away on account of Me” (v6). Jesus is saying to John, “Hang in there. You are standing firm in your faith, but don’t give up even though things aren’t as you expected they would be. You’ll be blessed – and you are blessed – for persevering in your faith, despite any doubts you may have.” The blessing is the persevering in faith, as well as what comes afterward, when faith is no longer necessary, for God preserves in faith those who belong to Him.
Once John’s disciples depart, Jesus speaks to the crowd that overheard Him talking with them. He asks three times, “What did you go out (to the desert) to see?” In all likelihood, the imprisonment of John had downgraded his status in public opinion, and Jesus wants to ensure that everyone knows what a great example of the obedience of faith that John is. John was no “reed swayed by the wind” (v7); he was strong in conviction. Neither was he a dainty dignitary, “dressed in fine clothes” (v8); he was rugged yet poor. But he was a prophet, and more than that (v9). Jesus quotes Malachi 3:1 to explain that John was the man destined to prepare the way for the Messiah, “the Elijah who was to come” (v14), and He goes on to say that there was no mere man ever greater than John the Baptist (v11). That’s quite a compliment, even if it’s hard to understand. But Jesus wasn’t finished, because He goes on again to say, “He who is least in the kingdom of heaven is greater than [John]” (v11). And that statement requires a little further explanation.
One scholar sees this statement as suggesting that John is the greatest man in the old covenant era; but since Jesus is ushering in the new covenant era, even the least under new covenant grace is still greater than the greatest under old covenant law. Or consider the stance of another commentator, who sees Jesus criticizing John here; he says, “John, who was ‘more than a prophet,’ who was the promised return of Elijah, witnessed Jesus in the fullness of His glory when baptizing Him. In spite of all this grace given to him, John remained ignorant of both his station and that of Jesus’. He denied being Elijah and had to ask Jesus, through His disciples, if He was the Promised One. So even the least of those in the kingdom of heaven (those who fully recognize Jesus as Christ) is greater than John.”
Those who have the certainty of New Testament hope, the knowledge of Jesus as Christ, the understanding of Jesus’ final word – Tetelestai (It is finished, paid in full) – are greater in their knowledge and wisdom than John could have ever been, despite all he knew of prophecy and law and the Psalms. John lacked the guidance of the Holy Spirit (at least in the way we have today, post Pentecost). Yet his faithfulness blows our faithfulness away, despite the truths we have that he lacked. Therefore we would do well to consider the words of Jesus from Luke 12:48: “Everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” Are we willing to accept that (v14)? Do we not see “the kingdom of heaven…forcefully advancing” (v13)? Why don’t we “lay hold of it” (v12) as John did? Jesus concludes this passage with a short, often repeated phrase in His ministry, “He who has ears, let him hear.” It’s an acknowledgement that God gives ears to hear, as well as an admonishment for God’s people to grasp and understand the words Jesus is speaking.
2) V16-24 – 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.’ 18For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19The 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.” 20Then 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. 22But I tell you, it will be more bearable for Tyre and Sidon on the Day of Judgment than for you. 23And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. 24But I tell you that it will be more bearable for Sodom on the Day of Judgment than for you.”
Jesus continues speaking to the crowds after explaining about John the Baptist. He ponders the generation in which He finds Himself, comparing it to children who don’t get the result they want. When John lived a holy life of abstinence and purity, the generation accused him (of being demon possessed); likewise, when Jesus lived a life of joy and freedom and celebration, the generation accused Him (of being a drunkard and glutton and friend of sinners). In other words, the present generation could not be satisfied regardless, but Jesus concluded in v19, “Wisdom is proved right by her actions.” Jesus is saying that both He and John have acted wisely, but the fact that their generation wasn’t satisfied proves that the generation is corrupt.
Wisdom always does the right thing. For John, the perception of rigid legalism and strict holiness was right and good for his ministry of calling people to repentance and humility in preparing the way for Jesus. And for Jesus, the perception of mercy and compassion and freedom and joy was right and good for His ministry of healing and hope that brought salvation for so many wounded and weak people.
As “Jesus began to denounce the cities in which most of His miracles had been performed, because they did not repent” (v20), He effectively criticized the people for failing to heed either the warnings of John the Baptist or those of Jesus. You see, though John and Jesus appeared in very different manners, their message was similar – Repent! The unrepentant generation deserves condemnation, while the humble and contrite generation will be shown mercy. Amazingly, Jesus says that the people of the cities of Tyre and Sidon, among the most wicked in the world in the time of the kings, would have repented like the Ninevites after Jonah’s preaching if they had seen the works and heard the words of Jesus, but the people of the cities of Korazin and Bethsaida did not, which proves them worthy of the harshest judgment (v21-22). Likewise, Capernaum will be worse off than Sodom, which, of course, was destroyed by a divine firestorm of sulfur, for its arrogance and lack of repentance (v23-24).
3) V25-30 – 25At 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. 26Yes, Father, for this was Your good pleasure. 27All 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. 28Come to me, all you who are weary and burdened, and I will give you rest. 29Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. 30For My yoke is easy and My burden is light.”
The final passage of this chapter is challenging. In v25, Jesus praised His Father for hiding certain truths (“these things”) from certain people (“the wise and learned”) and revealing them to others (“little children”). And doing so, according to v26, was God’s “good pleasure.” What does all that mean? Simply put, “these things” are, according to John Gill, “the doctrines of the gospel, such as respect Himself, His person, as God, and the Son of God; His office, as Messiah, Redeemer, and Savior; and the blessings of grace, righteousness, and salvation by Him.” Gill continues, saying, “God may be said to ‘hide’ these things, when either He does not afford the outward revelation of the Gospel; or, if He does, it is given forth in parables, or He does not give along with it the light of His Spirit and grace, but leaves men to their own darkness and blindness; so that they cannot see, perceive, and understand the beauty, glory, excellency, and suitableness of the doctrines of it. Now, when Christ confesses this, or gives thanks to God for it, it is a declaration that God has done so, and denotes His acquiescence in it; and is not properly a thanksgiving for that; but rather, that forasmuch as He has thought fit, in His infinite wisdom, to take such a method, He has been pleased to make a revelation of these things to others.”
Luke 10:17-21 helps tremendously here, because that passage sets the context for Jesus’ statement, whereas Matthew omits some of the circumstances leading up to Jesus’ words of praise. Luke says that the disciples had returned from their mission trip throughout Israel, and they were largely unsuccessful. Furthermore, Jesus can’t have been humanly pleased with the large-scale rejection of John’s ministry or His own rejection by the generation He had just mentioned. Nevertheless, He praises His Father with thanksgiving that God’s sovereign plan in the conversion of humanity is going along according to His good pleasure. It’s praise for the sovereignty of God specifically in the doctrine of election. Gill says God has revealed the gospel to those “who have not those natural parts, learning, and knowledge others have, that wisdom and prudence in worldly and civil things; and are so in their own account, and in the esteem of the world; and who are as babes, helpless, defenseless, and impotent of themselves, to do or say anything that is spiritually good, and are sensible of the same: now to such souls God reveals the covenant of His grace, Christ, and all the blessings of grace in him, the mysteries of the Gospel, and the unseen glories of another world. The veil of darkness and ignorance is removed from them; spiritual sight is given them; these things are set before them; they see a glory and suitableness in them; their desires are raised after them; their affections are set on them; their hearts are impressed with them; and they are helped to view their interest in them.”
After this praise Jesus declares that the Father has given all authority to Him in these matters. No one can know the Father apart from divine revelation (regeneration), over which Jesus has authority through the work of the Holy Spirit. Those “to whom the Son chooses to reveal” the Father will come to know the Lord and His salvation. This interpretation of Jesus’ words in Matthew’s gospel might be surprising or hard to accept for some, but if we read John’s gospel, it’s perfectly clear. In John 6:44,65 Jesus says, “No one can come to Me unless the Father who sent Me draws them, and I will raise them up at the last day… No one can come to Me unless the Father has enabled them.” Scripture interprets Scripture, and this meaning can’t be escaped.
Nevertheless, Jesus invites all who are weary and burdened to come to Him for rest. Even though none can come, the invitation to come is genuine. That way, the blame falls on the sinner. No one can claim that God wasn’t available, when we just refuse to come to Him. Jesus declares His gentleness and humility, and His desire, His command, is that all men everywhere should repent; God will not count sins against anyone who comes to Jesus, for He is compassionate. His burden is easy and His yoke is light. It’s a rabbinical analogy. Rabbis would recruit followers, who would be said to take on the yoke and burden of their leader. If we follow Jesus and take on His yoke and carry His burden in our lives, we will find that the yoke is easy to carry, for the burden is light. Jesus is the Way and the Truth and the Life, and we will find that out for ourselves if we try Him.
Bible text from
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