CHAPTER 11
    
  
The King Finished With Instructions
Departs To Preach
Matthew 11:1f . .
42 Verses
Introduction To Chapter 11
Putting the theory to the test: I have long contended that the "J" "E" "D" "P" theory of the authorship of the Pentateuch, or the first 5 books of the Bible was indeed, by the way of inspiration of the Holy Spirit authored by the one and only Moses. As early as the turn of the last century the scholars were posing that there must have been 4 different authors or groups of people that wrote 4 different sections of those wonderful books (among others).
These scholars believe that the different uses of names for God proves their point as well as other arguments. Who stood in the halls of the best education the world had to offer than Moses? Who was on the scene of the greatest movement of humanity? Who witnessed the workings of God anymore than Moses? Who came face to face with God other than Moses?
The "J" mentioned above is part of the argument saying that those that wrote that section of scripture shows the influence of those of the day and the use of Jehovah for God's name. "E" Elohim is another name for God and there is a distinctive use as in difference to Jehovah. "D" The deuteroromic influence, the word Adonai for God, & last "P" the priestly influence on other passages of the 1st 4 books of the Bible. I say that Moses reflects all four by experience. Moses grew having been at the helm of God's people and their migration from slavery to a kingdom of people in the promised land.
I have said all of that to say this. The first 9 chapters of our study reflects my belief and understanding from the earliest years of my life. As well, that understanding and faith continues to today. Although I am nearly 30 years older than when I first began this study (unfinished, but under construction as long as God retains my attention to the task). I have, in Matthew chapter 11, again picked up the pen and intend to complete it now. It will be interesting to note how I proceed. Will the years of a liberal education influence my theological understanding of Matthew? Will the years I ministered to 1) Baptist churches and studied in a Baptist Seminary become apparent? 2) Pastured Methodist churches and received continuing education at the Liberal Duke University show in the way I write and in what I now believe? Will my flow of words be different that was shown to be the case in our study from chapter one through nine? We shall see.
Note: There has been much discussion over the years by many of the classic commentators that verse 1 of Chapter 11 really belongs affixed to verse 42 of chapter 10. It would seem reasonable for that to be the case. In context of the verses before and after we can find no fault with that theory.
Background:
1. Verse 2. John had heard in the prison
a. John was cast into prison by order of Herod Antipas, Chapter 14:3f, a little after our Lord began his public ministry, Matthew 4:12; and after the first Passover, John 3:24.
2. Verse 3. Art thou he that should come? [o ercomenov] he that cometh, seems to have been a proper name of the Messiah; to save or deliver is necessarily implied. See Luke 7:19.
3. 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, Luke 3:15, & cf.; John 1:15, John 1:26, 1:33, John 3:28, & c.
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.
4. A third opinion takes a middle course between the two former,
a. Though John was at first perfectly convinced that Jesus was the Christ
1. John may have been entertaining some hopes that Jesus would erect a secular kingdom in Judea
2. John wished to know whether this was likely to take place quickly
3. It is very probable that John was by this time in his life beginning, because of the length of his confinement, to entertain doubts, relative to the King's kingdom.
4. This likely perplexed and harassed his mind as he sat lonely in his prison cell.
a. I must at least pose the question here: How was John informed of the works of the King?
b. John took the most reasonable way to get rid of his doubts and fears the hopelessness of not knowing Was my life's work in vain?
c. Then at once, by appealing to the King himself.
A. John the Baptist Sends disciples to Question Jesus: Verses 2-6. ;
1. How ironic: John the Baptist that recognized Jesus and introduced him to the world now hears about the preaching of Jesus and sends disciples to inquire if it is really Him.
a. John does not assume it is Jesus.
b. John want's to know first hand about this new preacher on the block.
2. John sends two of his disciples to Jesus inquiring whether he were the Christ,
verses 2-6.
3. Verse 4. Go and show John the things-ye do hear and see.
a. The King would have men to judge only of him and of others by their works.
b. This is the only safe way of judging.
c. A man is not to be credited because he professes to know such and such things.
d. Because one demonstrates by his conduct that his works and pretensions are not vain.
B. Christ's testimony concerning Himself:
Introduction:
1. Verse 5. The blind receive their sight, & look upwards, contemplating the heavens which their Lord hath made.
2. The lame walk, they walk about; to give the fullest proof to the multitude that their cure was real.
a. 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.
6. Giving sight to the blind, and raising the dead, are allowed by the ancient rabbis to be works which the Messiah should perform, when he should manifest himself in Israel.
7. The poor have the Gospel preached to them.
a. And what was this Gospel? The Gospel is 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.
8. We find an interesting note recorded here in Matthew's Text:
a. They inquire of Jesus, "Art thou he that should come? Or do we look for another?" Verse 3
b. It was the works of Jesus that drew John The Baptist to send two of his disciples to inquire:
a. When John heard about the works of Jesus he felt compelled to send disciples to find out.
b. When Jesus hears that John was in prison he departs for Galilee. Matthew 4:12
c. When Jesus hears that John the Baptist had been beheaded Matthew 14:3, "he departed thence by ship into a desert place apart;"
b. Jesus reports his works: verse 4-6: There is much to ponder in the text as handed down. We can almost feel the words flow forth from between the lines concerning the relationship of the Christ to that of John the Baptist. They had been brought together by the Holy Spirit. They both served their purpose. They both led us to God's Son, Jesus Christ.
a. ". . . " verse 4
- 1. The blind receive their sight
- 2. The lame walk
- 3. The lepers are cleansed
- 4. The deaf hear
- 5. The dead are raised up
- 6. The poor have the gospel preached
7. Blessings to those that receive Jesus.
3. Not to be redundant however, lets review: We find an interesting conflict in thought at the proposition that The King Jesus would be only employed at the physical healing of the physical body of those he came to save.
a. ". . . Go and shew John again those things which ye do hear and see:" verse 4
1. The question here needs to be posed: Would John in prison have been impressed if the two he had sent to inquire had of returned with the news that Jesus, the King, had only been about the physical healing of the blind, the lame, the lepers, the dumb, the dead & the poor? It is doubtful that any of these would have impressed John.
2. Jesus came to earth to do all of these but, these "healings" were done only to draw attention:
3. Jesus came into this world to make a way of salvation to the sin sick soul. If John would have been told that Jesus was ONLY healing men and woman of their malaise of physical ailments indeed, I believe that John would have been sorely saddened. After all, John came preaching righteousness . . .
4. I presume and declare to you that not only was Jesus actively involved in all these physical activities, but He only used the physical aspect of his healing opportunities to get the attention of mankind.
a. Jesus was able to do much more than heal healings:
1. John would rejoice in hearing that those that were blinded by the Devil so as to not be able to see the Kingdom had their eyes opened and were now able to see the spiritual aspect of the Kings domain.
2. John would rejoice in knowing that there would now be those who were previously held down by spiritual blindness (review Matthew 9:27) now they would find their legs (Read, and meditate on Isaiah 35:4-6) and released to go out into the world and walk here and there spreading the good news of Jesus Christ. This is what John wanted to hear!
3. John would have rejoiced to know that those that were spiritually infected with the complacency of disease laden minds and hearts would now be cleansed by the master and the damming of the decaying of the soul would be cleansed.
4. John would have rejoiced to know that those that were so deafened by the lack of spiritual teaching prior to Christ would now be able to hear the Word of God.
NOTE: During the late days of the author's ministry the most difficult task was that of getting the attention of the church member. One had the sickening feeling that their spiritual ears were so stopped up that they would never hear the gospel. There is nothing more pathetic than the one that has attended church all their lives and have never come to a saving knowledge of Jesus Christ. Those individuals could even be Sunday School teachers yet, they were completely deaf to the life changing message of our Savior and Lord.
5. John would have rejoiced to hear that those once spiritually dead would be raised up and made disciples to go out and help spread the living word of God. This healing would be quite related to number 4 above. Unless they that were deaf were healed they would never be raised up from the spiritual death that had them chained.
6. John would have rejoiced to hear the news that the poor would "have the gospel preached to them." verse 5. How would this have been great news to John? The poor were not offered welfare? Their pockets were not filled with money? No food stamps? No, Jesus preached to the poor the good news that Jesus came to enrich their lives and rid them of the poverty of being estranged from the riches of glory. See: Matthew 24:14; Genesis 12:1-3 & Revelation 14:6.
7. What does this verse really say? (Verse 6) Is Jesus talking about those in the towns and villages that were being preached to? Or, is the words here sent by the two back to John in prison? I am of the opinion that it is the latter although for the general populace as well. While in prison John hears that the King is rejected. John's faith wavers. Likely he is suffering severe depression. The King Jesus, the Lord exhorts and encourages John, His servant. (Cf. John 15:20 with Isaiah 42:3).
b. NOTE: Verse 6. Blessed is he whosoever shall not be offended in me. Or, Happy is he who will not be stumbled at me."
1. The word [skandalizesqai], in its root, signifies to hit against or stumble over something, which one may meet with in the way.
2. The Jews expected a temporal deliverer.
3. Many might he tempted to reject Christ, because of his mean appearance, and so lose the benefit of salvation through him.
4. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness (lowly) 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.
a. 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.
b. NOTE: Again, Matthew Chapter 10 concludes, Jesus is talking here, " . . . . verily I say unto you, he shall in no wise lose his reward. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities." Matthew 10:42 - 11:1, KJB.
1. Now that we have visited with some detail and discussion verses 2 through 6, do you see why it is thought that verse one of chapter 11 is really a concluding remark to chapter 10?
NOTE AGAIN: Verse 1. This verse properly belongs to the preceding chapter 10, from which it should on no account be separated; as with that it has the strictest connection, but with chapter 11 it has none.
2. There seems to be a really important distinction shown here.
3. Jesus concludes one part of his ministry and begins another.
4. Nothing is said in the transition verses ( 10:42-11:1 ) about Jesus intentions to "departed thence to" heal! He departed to "teach and preach" to the ordinary people his soon to be Church. Physical healing may well, and most likely was, only a small part of his ministry.
5. If physical healing (in difference to spiritual healing) was God's purpose, he could have sent angels to minister healing to God's creation.
6. The physical sickness that was then, as now, infecting God's perfect creation with all its ailments had to be redeemed by the Blood of Christ. That is the only thing that will eventually weed out sin from God's creation. God's work begins here in Matthew 11:5f.
Note: Therefore, everything in our study of the first Gospel, Matthew Chapter 1:1 through Chapter 11:2 will be considered as PART ONE. Beginning with Chapter 11:2 and following will be considered as PART TWO.
C. Jesus bears witness to the multitudes of John and his work:
verse 7 What went ye out into the wilderness to see?
1. The purpose of King Jesus' 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.
2. 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.
3. A reed shaken with the wind?
a. An emblem of an irresolute, unsteady mind, which believes and speaks one thing
today, and another tomorrow.
1. The King asks these Jews if they had ever found any thing in John like this:
a. Was he not ever steady and uniform in the testimony he bore to me?
b. The first commendation which King Jesus notices in John was his steadiness; convinced once of the truth, he continued to believe and assert it.
c. This is essentially necessary to every preacher, and to every private Christian.
d. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on.
NOTE: One is reminded of "Jumping Jim Jeffords" changing from a Republican to a Democrat leaving the congress of the United States in turmoil. A house divided against itself.
NOTE ALSO: Past president Clinton wetting his finger and lifting it up into the wind his way of making political decisions by the direction of the ever changing breeze. Never firm, always changing desiring to make everyone happy, but no one satisfied.
POLITICALLY SPEAKING: We live in the day of the moderate, the politically correct, the liberator from rules and purpose drifting in the wind no convictions. Everything is relevant. Nothing is solid.
e. 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.
2. Verse 8. A man clothed in soft raiment?
a. A second excellency in John was, his sober and simplified lifestyle.
1. A preacher of the Gospel should have nothing about him which hints of effeminacy and worldly pomp or the rewards the world provides. An old fashioned idea but I am more convinced today of this fact than I was at the time of entering into the ministry.
2. One is awfully mistaken who thinks to change the world, or to convince another to receive the truth of the King, by conforming himself to its fashions and manners. Notice here that I use the masculine "him," "himself," etc., to make the point. This is by design. The King chose 12 men as disciples. The King was foretold by a man. Jesus never traveled with woman. However, woman had a proper place in his life and were often related to. One of the Achilles heal of today's church is its acceptance of woman ministers. I know that this is contentious, however, no less true, and even taught by the King himself.
3. I realize that only the strong will get by this point. Others will stumble over it and progress no further. There will be some that will bypass this and go on to detract from the rest of the study. But none of that changes the facts.
a) I believe with all my heart that The United Methodist Church is being destroyed within because of its desire to conform unto this world and allow, indeed force, the smaller churches, and now some large ones, to accept women ministers.
b) Just as devastating they believe in all inclusiveness. That innocent sounding word in reality means acceptance of the homosexual "lifestyle," "living together," not shacking up and whoremonger, and the passing on of these now accepted actions of these sin sick souls to their children are killing the spirit of the church. This is not limited to the UMC. One can find such in even so called Fundamental Churches of 2002.
c) Oh how the King must greave at the condition of his bride, the church!
4. An ancient Bible scholar wrote, "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 friable 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?"
a) They demand kings' houses to live in.
b) They demand golden carriages . . .
5. A third excellency in John was, he did not desire high things (expensive and exquisite)
a) 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.
b) Observe that the preacher who conforms to the world in his clothing, is never in his element any more so than when he is frequenting the houses and tables of the rich and great.
6. Verse 9. "A prophet? yea-and more than a prophet"
a. That is, one more excellent (perissoteron) than a prophet; one greatly beyond all who had come before him, being the immediate forerunner of the King, (see below,) and who was especially commissioned to prepare the way of the Lord.
7. This was a fourth excellency:
a) He was a prophet
b) He was a teacher
c) He was a man divinely commissioned to point out Jesus and his salvation
1) John was more excellent than any of the old prophets
2) John not only pointed out the King but saw him fact to face
3) John had the honor of dying for that sacred truth which he steadily believed and boldly proclaimed.
8. Verse 10. "Behold, I send my messenger"
a. A fifth excellency of the Baptist was, his preparing the way of the Lord.
b. He was the instrument, in God's hand, of preparing the people's hearts to receive the Lord Jesus The King
c. It was probably through his preaching that so many thousands attached themselves to Christ, immediately on his appearing as a public teacher.
9. Verse 11b. ". . . a greater than John the Baptist"
a) A sixth excellency of the Baptist he was greater than any prophet from the beginning of the world till that time
1. 1st Because he was prophesied of by them, Isaiah 11:3, and Malachi 3:1, where Jesus Christ himself seems to be the speaker.
2. 2ond 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.
3. And 3rd, Because he saw and enjoyed that salvation which they could only foretell.
4. This, notwithstanding, "he that is least in the kingdom of heaven"
a) By the kingdom of heaven in this verse is meant, the fullness of the blessings of the Gospel of peace.
b) The fullness was not known till after Christ had been crucified
c) Had risen from the dead.
d) 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.
e) Observe, 1st. That the kingdom of heaven here does not mean the state of future glory. See Matthew 3:2.
f) 2ond That it is not in holiness or devotedness to God that the least in this kingdom is greater than John.
g. 3rd . That it is merely in the difference of the ministry. The prophets pointed out a Christ that was coming
h. John showed that Christ was then among them
i. 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.
j. 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."
k. Verse 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.
10. See the parallel in Luke 7:28-30. He that will take, (not a 5 fingered shoplifter but accept') get possession of the kingdom of righteousness, peace, and spiritual joy.
a. One must be in earnest while taking' the Kingdom
b. All hell will oppose him in every step he takes
c. One must be absolutely determined to give up his sins and evil companions, and have his soul saved every respect, and at every expense
d. If one does not direct his life toward the Kingdom in this way he or she will surely perish everlastingly.
e. The Key here: This requires a violent earnestness and determination. "And the violent take it by force." Verse 12b To shed some light on the "violent" aspect of this verse: Today, one goes to a beautiful church and sits on soft pew cushions and listens to a watered down gospel. It is indicated here that THE Gospel of the King is violent and ravages the soul, and one much grab hold of it with violent intentions to fight off every grasp of the Devil. A soul must accept Christ (the King) endeavoring to violently resist at all costs evil.
f. (Note: Page 1010_2) In expiation of violence as stated in verse 12 "suffereth violence," we would also like to consider closely the attention Dr. C I Scofield's note at this point.
1. It has been much disputed whether the "violence" here is external, as against the kingdom in the persons of John the Baptist and Jesus.
2. OR, that, considering the opposition of the scribes and Pharisees, only the violently resolute would press into it.
3. Both (according to Scofield) are true.
a. The King and His herald (disciples) suffered violence
b. The primary meaning is that some were resolutely (forcibly) becoming disciples. (Cf Luke 16:16)
c. A note: One can almost hear the Apostle Paul here talking about "pressing" on toward the High Calling of Jesus Christ. It is understood here that the pressing is like leaning unto, or forcibly, against opposition, opening the door. We, again, sit in temples built with man's hands and sit on cushions of feathers and call ourselves Christians.
11. Verse 13. "All the prophets and the law prophesied until John."
a. I believe [proefhteusan] means here, they taught, or continued to instruct.
b. They were the instructors concerning the Christ who was to come, until 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
c. The King was now revealed. The word is taken in this sense, Matthew 7:22.
12. Verse 14. "This is Elias, which was for to come."
a. 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.
b. 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.
1. That he should be the forerunner and
messenger of the Messiah: "Behold I send my messenger before me," Mal. 3:1.
2. That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid.
3. 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. 4:5-6.
4. These three agree completely 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.
D. Jesus resumes his teaching and preaching A bit of review would seem to be called for at this time. Even as John's two disciples "departed", Jesus turned his attention to John the Baptist and instructs the "multitudes" concerning him: Verses 7b-19.
1. John in prison: Jesus quotes Isaiah 42:3, " . . . What went ye out in to the wilderness to see? A reed shaken with the wind?"
2. One would have to be deaf to not hear a change of mood in the teaching and preaching of the King.
a. King Jesus is noticeably moved at this point Influenced to be sure by John's imprisonment.
b. His message to the "multitudes" is drastically changed, or altered, reflecting his sorrow at the rejection of not only his message, but that of John the Baptist.
c. Understanding that Jesus is the Son of God all man & all God There is no rejection of the fact that He most certainly knew what John's end would be. That ugly head would be severed from his body. Satan never gives up. It was the head of John that foretold the unstoppable entry of God into the world. Did the devil think he could hamper God's redemption of mankind by severing the head of John?
d. To teach and to preach
1. To teach, to give private instructions to as many as came unto him
2. And to preach, to proclaim publicly, that the kingdom of God is at hand.
a. two grand parts of the duty of a Gospel minister.
b. Their cities The cities of the Jews.
E. Verse 15 . "He that hath ears to hear, let him hear."
1. It is almost as though our KING had said, These things are so clear and manifest that a man has only to hear them to be convinced and fully satisfied of their truth.
2. Neither the Jews of that time nor of the succeeding times to the present day, have heard or considered, these things.
3. When spoken to on these subjects, their common custom is to:
a. Stop their ears
b. Spit it out as though it were of a bad taste, almost to vomit.
c. And blaspheme the Holy Spirit
1. this shows not only a bad, but a ruined cause.
2. They are deeply and willfully blind.
3. They will not come unto the light, lest their deeds should become manifest, that they are not wrought in God.
4 They have ears but they will not hear.
F. Jesus, Almost Indicating Bewilderment:,
Verse 16
1. That is, the Jewish people [thn genean tauthn], this race: and so the word [genea] is often to be understood in the evangelists.
2. "In the markets" Or, places of concourse, [agoraiv], from [ageirw], I gather together; not a market-place only, but any place of public resort or gathering place: probably meaning here, places of public amusement.
3. Verse 16b continued: "Calling unto their fellows" Or, companions.
a. Instead of [etairoiv], companions, many of the best text have [eteroiv], others.
b. The great similarity of the words might have easily produced this difference.
4. It is quite easy to lead some to Christ.
a. A Christian's testimony
b. The unspoken word but actions of one obviously living for his or her life for the King.
- 1. Working
- 2. Watching
- 3.Ready bags packed and on the ready to go. (See Bible Study on Revelation at this Web Site.
c. A Hymn played on the radio that brings back memories of a godly home in which one may have been raised.
d. An incident in real life distress. I.e., Luther and the lightning strike
e. A gospel Track or Pamphlet.
f. A Gideon Bible in a motel room
g. A genuine smile of a Christian.
h. There are some to whom every thing is useful in leading them to the King.
5. There are as well others, to whom nothing will work
a. Every thing is good to an upright mind (an open mind, a receptive mind, soil without many rocks and easy to till)
b. Every thing is bad to a vicious heart. Even the Gospel sours some.
G. A Carnival & Flashing Lights Attractive Approaches to Sharing The Gospel of The King. Verse 17.
1. "We have piped unto you, and ye have not danced"
a. The band has started to play, but you do not march, you will not march.
b. We offer dancing in the pews but you will not dance.
2. "We have mourned and ye have not lamented."
a. Ye have not smote the breast: [ouk ekoyasqe], from [koptomai], to strike, or beat the breasts with the hands, particularly in lamentation.
b. So used, Nahum 2:7; Luke 18:13; Luke 23:48, and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained in Matthew 9:23.
NOTE: One recent personal experience Glenda and myself has personally found in looking for a church to attend goes something like this (exactly like this). Some 5 years ago while still living in Portsmouth, VA, we decided it would be good to attend church. After all, being a minister of the Gospel of Christ would almost demand that we did. So, we decided to make the effort.
In that I had been placed on disability retirement by the United Methodist Church there was some felt obligation to find a UMC to attend. We found one nearby and attended. The crowd was sparse and the service was even more-so. It was good that both of us had a good night's sleep. Indeed, if we hadn't there would have had the need to wake us when the service was over. There was absolutely nothing to attract us to that church. The people were old and content to attend week after week, sit there and observe passively service after service. I was reminded of "them bones, them dry bones. . ."
I had entered the ministry as a Southern Baptist Minister so we thought we would try them. Now I know that missionaries are really important and respect them beyond words. However, Sunday morning Worship Service is not the place for a dedicated, but dry and un-informative missionary to take up God's time giving a report on the work he or she has done in some far off land. However, we figured that this missionary was there for only one Sunday the people were at least a bit awake and they sung with a bit more life we would give it a try again next Sunday.
Well, the church had more than one missionary and the other missionary took up the Worship Service again. After the service, the preacher, noticing that there was a new couple in the ranks (at least he was alert) and that they had come two Sundays in a row, came to meet us after the service. I made the error of wearing a lapel pin with a cross or praying hands anyway, the preacher said something like, "So, you are one of Jerry's people?" Well, I wasn't one of Falwell's followers, and if that was the best greeting this Dr. Preacher could come up with we felt that his sermons would be about as dry. After trying a Independent Fundamental Church and some others for the next few Sundays, we finally found our way to one of those "non-denominational community churches" that met in the local school buildings. When we walked into the School Auditorium and saw the stage we knew we were in for a treat. The stage looked like our verse describes. They had all the bells and whistles going there. They had a row of tipple bleachers where the "choir" (?) stood on when they came out. There was a plexiglass boxed in area where the drums were sitting. I reckon they really didn't want to wake the dead.
There wasn't anything that resembled a pulpit where the Bible would be read and preached. The preacher came out in dungarees and the choir came out in an assortment of clothing. Then verse 17 came alive right there in front of our eyes (that is, verse 17b). There were no hymn books, only two screens on either side of the platform that had words projected on to them. That was good I could keep my eyes straight ahead and see everything that was going on. ". . . We have piped unto you, and ye have not danced; . . ." No, they didn't mourn. And, would you believe, the one that did the preaching wasn't the preacher.
We were not convinced quite yet and out of curiosity went again the next Sunday to meet the preacher hopefully. And, after all, I had went out an bought a brand new suit for the sole purpose of going back to church. I really felt that this is were we needed to be. It was a responsibility we felt at the time.
Well, yes, their preacher was there the following Sunday. No one had a Bible, but me. There I stood, dressed in a suit and tie, holding my old and worn Scofield Bible, feeling about as out of place as a cat in a pen of dogs. There wasn't another shirt and tie dressed man in the lot. It was a rather large crowd. But I went and left without knowing why any of them were there. A school board meeting would have made a great deal more sense and would have been a lot more exciting.
The sermon was all outlined in what I assumed they called a bulletin. After reading it through one time I felt secure in that I could have preached the sermon without notes or text. They went through all their gyrations and what they understood to be worship and afterward, well, Glenda and I both felt like we needed to evoke the second part of Verse 17, ". . . mourned unto you, and ye have not lamented."
I don't know if we will be punished when we approach the pearly gates when our life here on earth is over. But if that 2 or 3 month exploration of places to go to church is the best our day has to offer, I'll try and do something worthy when I get there. They had a style of Worship that I railed against when I was actively preaching the Gospel. But, that is exactly what I did back then. I preached to them Jesus Christ, the King. And when we heard the organ honk, we sang loudly and joyously the Hymns in praise to our King.
H. The Preacher's Style and Dress: Verse 18. "For John came neither eating nor drinking."
1. John lead a very austere and life with self-denial as his mainstay.
a. And yet, they did not receive him.
b. A sinner will not be persuaded to accept the King if there is nothing "in it for him." "What's in it for me?"
c. If the traditional church member does not find complete approval of the preacher's dress, eating habits or taste for things of this world, it wouldn't matter what the message was.
"There are some who will rather blame holiness itself, than esteem it in those whom they do not like." So was the tale of one old time preacher." Calvin
d. "He hath a devil." He is a vile hypocrite, influenced by a demon to deceive and destroy or any other words offered in a rejection of such as John the Baptist.
2. Jesus went wherever he was invited and ate what was offered. Verse 19. "The Son of man came eating and drinking"
a. That is, the King went wheresoever he was invited to eat a morsel of bread, and observed no rigid fasts: how could he, who had no corrupt appetites to mortify or subdue?
b. They say, "Behold a man gluttonous,"
1) Really funny when you study it: John wouldn't accept an invitation to be a guest of the parishioner and was condemned. Jesus went home with any of them and was condemned. Don't like the message, "Kill the messenger."
c. Whatever measures the followers of God may take, they will not escape the censure of the world: the best way is not to be concerned about anything they may think or say. If you are a preacher and preach the Gospel according to Matthew, and inspired by God, you won't last too long at best.
d. Evil people are always ready to mount opposition and make up or do whatever it takes to destroy a true prophet preacher of the Gospel.
e. Often, while being so employed, these contradictions of true Christianity, will expose themselves by their obvious efforts to destroy the messenger of the King.
f. What a strange saying, "But wisdom is justified of her children." Verse 19b.
1. The minister (proclaimer of the Gospel) that lives the life of the Gospel of the King will find themselves justified by that same good news.
2. It may not happen in this side of the isle, but in the next to come when the leaves begin to bud on the trees of spring.
3. Those that read and follow the dictates of the King's words, pearls of wisdom, will show by the lives they live the excellence of his will on display.
- a. It will be a path that is pleasant.
- b. It will be a path of peace in the long run.
- c. The wisdom of some tell us that this verse, " . . . But wisdom is justified of her children." refers to the sublime description of Proverbs chapter 8. I am led to accept this in that men of strong understanding of the text find this to be a possibility.
- d. However, other men of higher wisdom than mine would hold that "by the children or sons (teknwn) of wisdom" our Lord speaks here of John Baptist and himself.
1. John came to preach the doctrines of true wisdom to the people.
2. Both were known to be teachers come from God by all those who seriously listened to or studied their ministry.
3. Both John the Baptist and the King presented themselves in the purity of their preaching and the doctrines of which they spoke.
4. Both John the Baptist and the King lived their words.
5. The consciences of those that heard this Kingly Gospel were seared as with a hot iron and in this way gave evidence of the effectiveness of their preaching.
6. The most likely understanding leans heaviest upon the indication that, "by children" our Lord simply means the fruits or effects of wisdom.
7. A Hebrew saying indicates, "the fruits or effects of a thing is its children.
8. So in Job, sparks emitted by coals are termed, "the children of the coal."
9. Another application might go like this, "Wisdom is vindicated by her works, the good effects prove that the cause is excellent.
10. The children of true wisdom can justify all God's ways in their salvation.
11. In conclusion of this matter, "all things work together for the good of those who love and fear God. See Luke 7:35.
I. The Wayward People Become Even More Set Against the King:
Verse 20.
1. Jesus is rejected
2. Jesus predicts judgement.
a. "Then began he to upbraid the cities."
1) When one is brought out of the darkness into a lighted room, the light must show all of the wrinkles.
2) It might have been better had they not heard the proclamations of the King.
a) If a subject hasn't heard the order, one could hardly blame that subject for not following the King's orders. Could it be as simple as that. I think not.
b. The chorus I learned as a child goes something like this, "After all He's done for me, After all He's done for me, How can I do less than give Him my best and live for him completely, After all He's done for me?" I think this captures the mood of the King at this point in our text.
c. See Note Page 1011_1, Jesus, rejected, predicts judgments.
d. If our blessed Lord had not done every thing that was necessary for the salvation of these people, he could not have reproached them for their refusing him.
J. Verse 21. "Wo unto thee, Chorazin-Bethsaida!"
A. The text here is a bit difficult to decipher
1. I suppose it would be better to translate the word [ouai soi] as alas for thee," rather than wo to thee.
a. The former is an exclamation of pity
b. The second is more a denunciation of wrath.
c. It is evident that our Lord used it in the former sense.
2. I am not precisely sure where Chorazin was located, but as Christ joins it in the same censure as with Bethsaida, which was in Upper Galilee, beyond the sea, Mark 6:45, it is likely that Chorazin was in the same area.
3. It is believed that few in these cities were repentant in any way, it was no less profitable for the King to have spent time there.
4. It is known that his ministry there did bring forth fruit for the Kingdom. At least three of the twelve apostles came from Bethsaida:
- Philip
- Andrew
- Peter - John 1:44
K. Two Heathen Cities
1. ". . . Tyre and Sidon . . ." situated on the shore of the Mediterranean Sea.
2. Knowing the heart of those that lived there, the King didn't waist time on them. He never visited.
3. He often traveled nearby. What a loss. To learn at a alter date that the King had passed you by because He knew you wouldn't respond. See Matthew 15:21.
4. "They would have repented long ago" seems here to refer to the time of Ezekiel, who denounced destruction against Tyre and Sidon, Ezekiel 26, 27, and 28.
5. Our Lord, then, declares that, if Ezekiel had done as many miracles in those cities as himself had in Chorazin and Bethsaida, the inhabitants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow.
NOTE HERE: A Hindoo who renounces the secular life, and becomes a religious mendicant, often covers himself with a coarse cloth sprinkled over with ashes. This is the sackcloth and ashes which our Lord refers to; and this covering was the outward sign of deep repentance, and forsaking of sin.
L. Anywhere Else An Un-tolerable Place To Be Verse 22
1 "But-it shall be more tolerable"
2. What He really said is this, No where will be tolerable.
3. Every thing will help to overwhelm the unrepentant at the tribunal of God
4. The benefits and favors which they have received, as well as the sins which they have committed all will stand in testimony against them.
M. Beneficiaries of The Best of Everything: Verse 23 "Thou, Capernaum exalted unto heaven" A Hebrew metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and worked many of his miraculous works.
1. "Shalt be brought down to hell." Perhaps not meaning, here,
the place of torment, but rather a state of desolation. The original word is Hades, the invisible receptacle or mansion of the dead, answering to sheol, in Hebrew; and implying often:
- 1st the grave
- 2nd the state of separate souls, or unseen world of spirits, whether of torment, Luke 16:23, or, in general, Rev. 1:18; Rev. 6:8; Rev. 20:13, 14. The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned.
3. The time of King James as the word hell comes from the Anglo Saxon, helan, to cover, or hide, hence the tiling or slating of a house was early on called, in some parts of England (particularly Cornwall) heling, and the covers of books (in Lancashire) by the same name: so the literal import of the original word adhv was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See CLARK.
4. In defense of teaching that Hell was not hell as we have understood it from childhood, Dr. Blackmore, Southeastern Baptist Theological Seminary, 1959, told us students that if we have difficulty understanding the implications of this hell, think of it as the place of the absolute absence of God. In my mind I was satisfied with that explanation. Think of it. The absence of God! What desolation! Hell!
5. Just when we think we have put that dreadful place behind us up pops the subject again. It is as though the King knew there would be those that wouldn't get the idea. Verse 24. "But it shall be more tolerable for the land of Sodom"
a. sodomwn, the land of the Sodomites
b. the ancient inhabitants of that city and its neighborhood.
1) In Jude, Jude 7, we are told that these persons are suffering the vengeance of eternal fire.
a. The destruction of Sodom and Gomorrah happened A. M. 2107, which was 1897 years before the incarnation. What a terrible thought is this!
b. It will be more tolerable (comfortable, inhabitable) for certain sinners, who have already been damned for more than four thousand years, than for those who, live and die unsaved under the Gospel!
c. We learn from this that there are various degrees of punishments in hell
1. The unsaved will be answerable to various degrees of guilt
2. The unsaved will be exposed to the contempt manifested to, and the abuse made of; the preaching of the Gospel
3. This will rank semi-infidel
Christians in the highest list of transgressors, and purchase them the hottest place in hell!
4. Great God! save the reader from this destruction!
N. Payday Someday! "Day of judgment" Verse 22 Every student of the Bible recalls one professor above all the rest that stands out in special robes in one's mind's eye. In my case it has to be Dr. Leo Green, Southeastern Baptist Theological Seminary. One of the lectures that put him out in front of all others over the years was that of, "Payday Someday." "As the mills of God grind slowly . . ." and his description of the "Judas Goat" captured the imagination of any want to be preacher. We all aspired to, but never reached his level of excitement as he proclaimed Jesus Christ from the Gospel of Jeremiah. What a man! They just don't make them like that anymore.
1. "Day of Judgement,"
a. May refer to that particular time in which God visits for iniquity
b. Or to that great day in which he will judge the world by the Lord Jesus Christ.
c. The day of Sodom's judgment was that in which it was destroyed by fire and brimstone from heaven, Gen. 29:24
d. And the day of judgment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, verse 23.
2. But there is a day of final judgment
a. When Hades itself, (sinners in a state of partial punishment in the invisible world) shall be cast into the lake of fire and brimstone, which is the second death. See Rev. 20:14. Now, I am more than familiar with all the differing arguments for and against the above statement. The Catholics of the little village of Dixonville, PA where I grew up believed in Purgatory. I have no idea that there is or is not such a place. It was taught by their church that prayers to the Mother Mary would help get relatives released from such place. I see no scripture for that theory either. However there are many places in God's Word indicating degrees of hell. I choose to believe that. It is not my intention or faith that will allow me near the place in any event. Therefore, I feel free and saved by the Grace of God in my life.
O. The Lord's Prayer: Verse 25-27 . "I thank thee" [exomologoumai soi]
1. I fully agree with thee
2. I am perfectly of the same mind.
3. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth.
4. "Wise and prudent"
a. The scribes and Pharisees
1. Vainly puffed up by their fleshly minds
2. And having their foolish hearts darkened
3. Refusing to submit to the righteousness of God (God's method of saving man by Christ)
4 and going about to establish their own righteousness, (their own method of saving themselves)
5. They rejected God's counsel
6. And God sent the peace and salvation of the Gospel to others, called here babes, (his disciples)
7. Simple-hearted persons, who submitted to be instructed and saved in God's own way.
b. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others.
c. There is a remarkable saying in the Talmudists, which casts light upon this: "Rab. Jochanan said: 'From the time in which the temple was destroyed, wisdom was taken away from the prophets, and give a to fools and children.' Bava Bathra, fol. 12. Again: 'In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children.'" Synop. Sohar. fol. 10.
5. Almost as an afterthought: Verse 26.
a. "Even so, Father" An emphatical ratification of the preceding address.
b. It was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offered to the simple people, and afterwards to the foolish people, the Gentiles, who are the children of wisdom, and justify God in his ways, by bringing forth that fruit of the Gospel of which the Pharisees refused to receive even the seed.
6. Everything I am is in You, and all that You are is in Me, Father: Verse 27. "All things are delivered unto me of my Father"
a. This is a great truth, and the key of the science of salvation.
b. The man, Christ Jesus, our King, receives from the Father
1. In consequence of his union with the eternal Godhead
a. As King, He becomes the Lord and sovereign Dispenser of all things.
b. All the springs of the Divine favor are in the hands of our King
c. As our King, He is also the atoning Sacrifice for men
1) all good proceeds from him
2) as saviour,
3) Mediator
4) Head
5) Pattern
6) Pastor
7) Sovereign Judge of the whole world.
8) Our King
c "No man knoweth the Son, but the Father" Verse 27
d. "neither knoweth any man,"
e. None can fully comprehend the nature and attributes of God, but Christ
f. and none can fully comprehend
- the nature
- incarnation of Christ
- Only the Father.
- The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone.
P. The New Message of Jesus: No Longer the Kingdom, but Personal Discipleship: Verses 28-30; Note Page 1011, Note 2
1. Verse 28. "Come unto me"
a. This phrase in the new covenant implies simply, believing in Christ, and becoming his disciple, or follower.
b. "All ye that labour and are heavy laden" The metaphor here appears to be taken from a man who has a great load laid upon him, which he must carry to a certain place
1. Every step he takes reduces his strength
2. Every step seems to make his load more oppressive.
c. However, it must be carried on; and he labors, uses all of his strength, to reach the place where it is to be laid down.
d. A kind person passing by, and, seeing his distress, offers to ease him of his load, that he may enjoy rest.
2. The Jews
a. Heavily laden with the burdensome rites of the Mosaic institution, the law
b. Rendered still more oppressive by the additions made by the scribes and Pharisees, who, our Lord says, (Matt 23:4) bound on heavy burdens; and laboring, by their observance of the law, to make themselves pleasing to God, are here invited to lay down their load, and receive the salvation procured for them by Christ.
c. Sinners, wearied in the ways of iniquity, are also invited to come to this Christ, and find speedy relief.
d. Penitents, burdened with the guilt of their crimes, may come to this Sacrifice, and find instant pardon.
e. Believers, sorely tempted, and oppressed by the remains of the carnal mind, may come to this blood, that cleanseth from all unrighteousness; and, purified from all sin, and powerfully succoured in every temptation, they shall find uninterrupted rest in this complete saviour.
f. All are invited to come, and all are promised rest.
1. If only a few find rest from sin and vile affections,
2. it is because few come to Christ to receive it.
3. Nothing in life is absolutely free: Verse 29.
a. "Take my yoke upon you." Strange paradox!
1. To think that a man already weary and overloaded must take a new weight upon him
2. This action by the believer must need to be made in order to be eased and find rest! But this advice is similar to that saying, Psalm 55:22. "Cast thy burden upon the Lord, and he will sustain thee;"
3. Trust thy soul and concerns to him, and he will carry both thyself and thy load.
b. "I am meek and lowly in heart."
1. Wherever pride and anger dwell, there is nothing but mental labor and agony
2. Where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; "for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever."
Isaiah 32:17.
c. He's Not Heavy, He is My Brother
1. Verse 30. "For my yoke is easy,"
2. My Gospel imposes nothing that is difficult
3. My Gospel provides for the complete removal of all that which oppresses and renders man miserable, sin.
4. The commandments of Christ are not grievous.
- Hear the whole:
(1) Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself.
Can any thing be more congenial to the nature of man than love?-such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy? Taste, and know, by experience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassionate Jesus is sufficient to inspire the most diffident soul with confidence. See Mark 8:34.
"I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship me: their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those who are constantly employed in my service with that use of reason by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom." Bhagvat Geeta, p. 84.
The word lw[ aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck- harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things:
The word lw[ aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck-harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things:-1.
The yoke of the KINGDOM of heaven, ym h twklm lw[ -obedience to the revealed will of God.
1. The yoke of the KINGDOM of heaven and obedience to the revealed will of God.
2. The yoke of the LAW,
-the necessity of obeying all the rites, ceremonies, of the Mosaic institution.
3. The yoke of the PRECEPT
-the necessity of performing that particular obligation by which any person had bound himself, such as that of the Nazarite
4. The yoke of REPENTANCE
-without which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, but fasting, mortification
5. The yoke of FAITH
-the necessity of believing in the promised Messiah.
6. The DIVINE yoke
-the obligation to live a spiritual life; a life of thanksgiving and gratitude unto God.
Note: In Shemoth Rabba it is said: "Because the ten tribes did not take the yoke of the holy and blessed God upon them, therefore Sennacherib led them into captivity."
7. CHRIST'S yoke means, the obligation to receive him as the MESSIAH, to believe his doctrine, and to be in all things conformed to his Word and to his Spirit.
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