Verse-by-Verse Bible Commentary
Matthew 11:14

Clarke's Commentary

Verse Matthew 11:14. This is Elias, which was for to come. — This should always be written Elijah, that as strict a conformity as possible might be kept up between the names in the Old Testament and the New. The Prophet Malachi, who predicted the coming of the Baptist in the spirit and power of Elijah, gave the three following distinct characteristics of him. First, That he should be the forerunner and messenger of the Messiah: Behold I send my messenger before me, Malachi 3:1. Secondly, That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid. Thirdly, That he should preach repentance to the Jews; and that, some time after, the great and terrible day of the Lord should come, and the Jewish land be smitten with a curse, Malachi 4:5-6. Now these three characters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a convincing proof that Jesus was the promised Messiah.

Bridgeway Bible Commentary

49. Messengers from John the Baptist (Matthew 11:1-19; Luke 7:18-35)

Shut up in prison, John the Baptist received only irregular and possibly inaccurate reports of Jesus’ ministry. These reports must have caused him to wonder whether Jesus really was the Messiah he foretold. Jesus sent back the message that he was carrying out a ministry of relief to the oppressed, which was the sort of ministry foretold of the Messiah in the Old Testament (Matthew 11:1-5; cf. Isaiah 35:5-6; Isaiah 61:1). Many were disappointed that Jesus did not bring the political victories they expected of the Messiah, but Jesus promised a special blessing to those who understood his ministry and did not lose heart (Matthew 11:6).

To prevent anyone from speaking ill of John because of his questioning, Jesus pointed out what a great man he was. John was not weak in character, uncertain of himself or easily swayed by the opinions of others. Nor did he seek comfort or prestige. He was a prophet, and like many of the prophets he endured a life of hardship (Matthew 11:7-10).

John was the last and greatest figure of the era before the Messiah, but because he belonged to that era he was less blessed than the humblest believer who enters the Messiah’s kingdom. Although some opposed the kingdom violently, others spared no effort to enter it (Matthew 11:11-12). In preparing the way for the kingdom and introducing the Messiah, John was the ‘Elijah’ of whom the prophet Malachi spoke (Matthew 11:13-15; cf. Malachi 4:5).

Those who believed and obeyed the preaching of John were pleased to hear Jesus’ commendation of him. But the religious leaders, who hated John, were angry (Luke 7:29-30).

Jesus likened the people of his day to a lot of quarrelling children playing in the streets. They could not agree to play a lively wedding game, nor could they agree to play a slower funeral game. Nothing satisfied them. The Jews acted like those children. They criticized John because he followed strict rules about food and drink and lived like a hermit in the desert; they criticized Jesus because he had no such rules about food and drink and mixed with the most disreputable people in society. But God had a purpose in sending John and Jesus with their separate missions, and his wisdom was proved in the changed lives of those who accepted their messages (Matthew 11:16-19).

Coffman's Commentaries on the Bible

And if ye are willing to receive it, this is Elijah, that is to come.

Basing their confident expectation of the return of Elijah before the advent of the Messiah upon Malachi 4:5-6, the Jews of Christ's day expected a literal return of the natural Elijah and had even tried to shake the faith of the apostles in Jesus' Messiahship because, in their view, Elijah had not yet come. Elijah did actually return and met with Christ on the mount of Transfiguration (Matthew 17:3); but in this passage, Christ revealed that the true intention of the prophecy was not a literal return of Elijah, but his spiritual return in the person of John the Baptist.

The Pharisees should have been able to see this for themselves, for these reasons: (1) The birth of John the Baptist was announced in the temple to Zacharias, one of the priests, in his regular course of duty, a fact which the Pharisees certainly knew. (2) This annunciation was made by an angel who quoted, almost verbatim, the remarkable words of Malachi's prophecy, applying them, even before he was born, to John the Baptist. (3) John's raiment of camel's hair and the leather thong was designed to identify him with Elijah (see 2 Kings 1:8 and under Matthew 3:4). (4) The annunciator also said, "He shall go before the Lord in the spirit and power of Elijah" (Luke 1:17). Elijah actually came, therefore, in both ways: (1) literally on the mount of Transfiguration, and (2) spiritually in the person of John the Baptist. This did not prevent the Pharisees, however, from trying to subvert the Lord's apostles by the allegation of their own biased views on the subject (Matthew 17:10). The scribes had one thing going for them in this attempted subversion in that John himself had said that he was not "that Elijah" (John 1:21). John's statement, however, in answer to their question, was given in the literal sense in which they asked it. He was not, in truth, that Elijah who had been translated. That the scribes' objections on such grounds had some weight with the apostles is evident in the pains Jesus took to answer it and remove it.

Barnes' Notes on the Whole Bible

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

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

Calvin's Commentary on the Bible

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

(17) “L’estat et la commission de Iean;” — “John’s rank and commission.”

Smith's Bible Commentary

Chapter 11

Now it came to pass, when Jesus had made an end of these commandments, he departed from there to teach and to preach in their cities ( Matthew 11:1 ).

So He sent them out in front of them, and then He departed and was following up now, and coming into the cities. They were sort of the advance men for Him to go out in advance.

Now when John had heard in prison the works of Christ, he sent two of his disciples, and he said unto him, Art thou he that should come, or do we look for another? ( Matthew 11:2-3 ).

Now John had been placed in prison by Herod. John had been preaching the kingdom of heaven is at hand. And he said, "There is one who is coming after me who is mightier than I am, I am not worthy to untie his shoes" ( Matthew 3:11 ). But here is John still in Herod's prison and he is saying to the Lord, hey, let's get this show on the road, for even John did not fully understand the mission of Christ in His first coming, but was anticipating the immediate establishment of the kingdom of God as was promised in the Old Testament scriptures.

And so the fact that Jesus had not yet proclaimed His power, and overthrown the Roman yoke and John was still in prison, he was getting impatient. He sends his disciples to Jesus asking, "Are you the one, or shall we start looking for someone else?" What he was really saying is, let's get this thing going. I am tired of sitting here in jail. Let's get the kingdom on the road. Let's get this movement going. Are you the one we should look for, or should we start looking for someone else?

Now Jesus answered and said unto them.

Go and show John those things which you hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever is not offended in me ( Matthew 11:4-6 ).

Now Jesus, rather then answering John directly, points to His ministry, the works that He was doing.

You remember on the night that Jesus was betrayed, as He was talking to His disciples, and John records it so faithfully there in the fourteenth chapter, where Jesus had been saying, "Now look, I am going to the Father, and if I go, I will come again, and receive you unto myself; that where I am, there ye may be also". And where I go you know, and the way you know. Thomas said, Lord, we really don't know where you are going; and how can we know the way? Jesus said, "I am the way, the truth and the life: no ones comes to the Father, but by me." And He said, "If you have seen me, you have seen the Father also."

Philip said, "Lord, if you will just show us the Father, it will suffice us". Jesus said, Have I been so long a time with you, and haven't you seen me, Philip? "He that hath seen me hath seen the Father; why do you say then, Show us the Father? Don't you believe not the Father is in me? And the works that I do, I don't really do of myself: but the Father that dwelleth in me, He doeth the works. Believe me that I am in the Father or else believe me for the very works' sake" ( John 14:2-11 )

In other words, Jesus was pointing to the works as the evidence of His commission, of His person, and of His authority, pointing to the works. He also said, "The works that I do they do testify of me" ( John 10:25 ). They were the evidence. He was fulfilling the promises of the kingdom in the Old Testament, as far as the lame walking, the blind seeing, the dumb speaking, the deaf hearing, he was fulfilling. The dead were being raised, the poor had the gospel preached, and he was fulfilling those aspects of the kingdom. His works were a witness and a testimony. All He did was heal a few of the sick that were around there, open the eyes of the blind, and all, and He said, now you just go back and tell John what you see. And just tell him, Blessed is the one who doesn't get offended because of my not really establishing the kingdom immediately, and over throwing the Roman yoke and establishing a physical, visible, earthly kingdom.

Now they departed, Jesus began to talk to the multitudes concerning John the Baptist, And he said, What did you go out into the wilderness to see? A reed shaken in the wind? ( Matthew 11:7 ).

John was preaching down at the Jordan River, a lot of reeds down at the Jordan River. Did you go down to the Jordan River just to watch the reeds being blown by the wind? How come you went out of the cities and down to the Jordan? What did you go there to see? But what did you go out for to see? You obviously didn't go out to see the reeds being blown in the wind.

But what did you go out for to see? A man clothed in soft raiment [a man who was wearing fancy clothes]? behold, those that wear soft clothing are in king's houses [they are not in the king's prisons] ( Matthew 11:8 ).

John was in the king's prison at that time. And those who wear that kind of clothes are in the king's houses or palaces.

What did you go out to see? A prophet? Yes, I say unto you, more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee ( Matthew 11:9-10 ).

He is declaring to them that John was indeed the fulfillment of the promise of a forerunner who would come before the Messiah to prepare His way.

Verily I say unto you, Among them that are born of woman there has not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he ( Matthew 11:11 ).

In other words, our position as children of God through Jesus Christ puts us in a greater position than those of the Old Testament. Our position of having the Holy Spirit indwelling us, puts us in a greater position. Of all the men born of women, not a greater prophet than John the Baptist, yet the privileges that God has bestowed upon us in the church exceed those privileges.

So often times we think, Oh, how blessed it must have been for Abraham to have had that kind of a relationship with God, and Moses, David and all, but in reality the potential of relationship that is ours through the Spirit is tremendous. That God would dwell in us, by His Spirit, that God would empower us with His Spirit, is absolutely amazing. So even the least of us, filled with the Spirit of God, walking in this glorious fellowship with Jesus Christ, have greater privileges than those of the old dispensation.

And from the days of John the Baptist until now the kingdom of heaven suffereth violence ( Matthew 11:12 ).

John was thrown into prison and soon he is to be beheaded. The kingdom of heaven is going to suffer violence. The King Himself is going to be crucified. And so the kingdom of heaven is suffering the violence of man.

And the violent take it by force. For all the prophets and the law prophesied until John. And if you are able to receive it, this is [Elijah], which was to come. He that hath ears to hear, let him hear ( Matthew 11:12-15 ).

Now in an interesting way, according to Jesus, John the Baptist was Elijah. This does bring up some confusion and when we get to the seventeenth chapter, we will look at this again in a little more detail.

When Zechariah the priest was fulfilling his ministry in the temple, the angel Gabriel came to him and told him that his wife Elizabeth, who had been barren, was in her old age, going to bear a son, and he was to call his name John. And the angel told him, "He shall go forth in the spirit and power of Elijah, to turn the hearts of the children unto their fathers " ( Luke 1:17 ). He quotes this prophecy that Jesus quoted concerning the forerunner of the Messiah. And basically the Lord was saying John the Baptist was going to be the forerunner of the Messiah, coming in the spirit and in the power of Elijah.

When in the gospel of John, John the Baptist began his ministry; they came out to him and began to challenge him concerning his authority. And they said unto him, "Who are you?" And they asked him point blank, "Are you Elijah?" and John answered, "No." Then they said, "Who are you?" He said, " The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight his paths " ( Matthew 3:3 ), quoting another passage of scripture concerning the forerunner.

Now, the reason for the ambiguity here, is the fact that before Jesus comes again and establishes His visible, physical kingdom upon the earth, Elijah will be coming, of which John the Baptist was a type, for he came in the spirit and in the power. So even as there were two aspects of the coming of Jesus Christ: the first to be crucified, suffering violence; the second to reign as King of Kings, and Lord of Lords, so there are two aspects of the forerunner Elijah.

So John the Baptist came to fulfill the first coming in the spirit and power of Elijah, but Elijah himself will actually come before Jesus returns again. Elijah will prophesy before the Lord to the Jewish people, not to the world, but to the Jewish people to turn the hearts of the children to their fathers; that is, to bring the Jewish people back unto the faith of the patriarchs in God the Father.

In Revelation 11:2 ,I am convinced that one of those two witnesses in Jerusalem will indeed be John the Baptist, for he has the power to shut up heaven, that it not rain in the time of his ministry, even as Elijah prayed and it rained not. And he has power to call down fire on his enemies to consume them, even as Elijah called down fire upon the captain with the fifties who came out from the king to take him in. So Elijah coming before the Lord.

Because I believe that the coming of the Lord is so near, I do believe that somewhere in the earth today, Elijah probably is alive and living, because I believe that we are that near the coming of the Lord. I don't think that anybody knows who he is or where he is. He may know himself, but I am not looking for him. I am looking for the Lord to come for me. I think that it is easy for us to get our eyes off the main attraction and start looking for little side events. "Oh, who is the Antichrist? I wonder if this one could be the Antichrist." But let's look for the main event, Jesus Christ.

So Jesus is saying, Hey, this is tough to take. "He that hath ears to hear, let him hear." I mean, if you can take it, if you can handle it, if you will receive it, this is he. This is Elijah, if you can receive it. If you can't receive it, then take it however you want, but "He that hath ears to hear, let him hear". So in a sense it was Elijah, coming in the spirit and power, as a forerunner of the Messiah, but not the total fulfillment of that promise in Malachi.

Now what shall I liken this generation to? It is like children sitting in the marketplace, that are calling to their fellows ( Matthew 11:16 ),

They're seeking entertainment.

And they saying, We have piped to you, and you didn't dance; we mourned, and you didn't cry ( Matthew 11:17 ).

What do you want? What are you looking for?

So John the Baptist came neither eating nor drinking, and the Pharisees said, He has a devil. The Son of man came both eating and drinking, and you say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children ( Matthew 11:18-19 ).

What did the people want? They really didn't know what they wanted. John came as an asthenic. And they said, "He's got a devil." Jesus came mixing with people, and they said, "Oh, He is a friend of the sinners. He is a friend of the publicans, a wine bibber."

Then he began to upbraid the cities wherein most of his mighty works were done, because they did not repented ( Matthew 11:20 ):

It is interesting that these cities that He upbraided around the Galilee have all been destroyed, and today are nothing but ruins. In fact, it wasn't until just recently that they even discovered the sight of Bethsaida. For a long time it was thought that maybe the Bible was speaking of some fictitious place, until more recently the archaeologists have uncovered Bethsaida. But Jesus in these cities that He pronounces woes upon, it is interesting that they have totally disappeared. Whereas many of the other cities, such as Tiberias, which was the capital of the Galilee region where Herod lived, Jesus didn't really go to Tiberias, it still remains today Tiberias. The city is still there. But Capernaum is gone, Bethsaida is gone, Chorazin is gone, so that these cities that he upbraided have disappeared off the map.

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. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment than for you. 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 ( Matthew 11:21-23 ).

Capernaum was the headquarters of Jesus, that was His city, that's where He spent the majority of His ministry. His earthly ministry was spent in and around the city of Capernaum. The majority of the miracles that Christ wrought, were wrought in Capernaum. And yet, the people there did not repent. And He said, "If the works had been done in the city of Sodom that were done here in Capernaum, they would have repented." And so the judgments that He pronounces upon Capernaum to be cast down to hell.

But I say unto you, That it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee ( Matthew 11:24 ).

Why? Unto who much is given, much is required. The greater understanding and light that a man receives, the greater will be the judgment of that individual. And so when God does judge, it will be according to the understanding or the knowledge that God has given. According to the grace they have been exposed to, will be the degree of judgement by which they will be judged.

At that time Jesus answered and said ( Matthew 11:25 ),

He has just rebuked these cities for their failure to repent, for their failure to receive, and then He turns from the rebuking of these cities to the Father in a prayer in which He said,

I thank thee, O Father, Lord of heaven and earth, because you have hid these things from the wise and prudent, and have revealed them unto the babes ( Matthew 11:25 ).

Father, I thank you that the great people of the earth, those great people of Capernaum, and Bethsaida and all, you have hid the truth from them. But here are these babes, simple ordinary people that you've chosen to reveal your truth and your love to. Jesus said,

Even so, Father: for so it seemed good in your sight ( Matthew 11:26 ).

I thank you, Father, that you've chosen just to use the common, ordinary people to reveal your love and truth to. I am too. How glorious that God has chosen to reveal Himself to just the common.

All things are delivered, [Jesus said] unto me of my Father: and no man really knows the Son, but the Father; and neither knows any man the Father, except the Son, and he to whomsoever the Son will reveal him ( Matthew 11:27 ).

Now Jesus after this prayer, "Thank you, Father, because you've chosen to reveal yourself not to the wise and the prudent, but just to babes," then He said, "No one really knows the Father, but the Son. And no one really knows the Son, but the Father. And the only ones who really know the Father, are those to whom the Son reveals Him."

There are a lot of people who thought they knew the Father, but they had wrong concepts of God. There are a lot of people today who think they know God, but their concepts of God are all messed up. Jesus said, "No one really knows the Father, unless I reveal the Father to them." I look at the concepts that many people have of God, concepts that they have developed in their own minds. "If I were God this is how I would live; this is what I would do; this is how I would react; this is how I would respond; and so this is my god. I've created my own god, after my own likes and wishes and all." And this has been endemic of man through history, creating his own gods. "But no man really knows the Father, except the Son, and the ones to whom the Son reveals."

Then Jesus makes the broad invitation,

Come unto me, all ye that labour and are heavy laden, and I will give you rest ( Matthew 11:28 ).

You see, Jesus is relating the restlessness of humanity with its godlessness. And He is saying that you will never really know what it is to rest, until you know God. Come unto Me, I'll give you rest. Come unto Me, I'll reveal the Father to you.

Now the invitation, of course, is from Jesus to you. The invitation is to come to Him, and the promise is, "if you come, He will give you rest." So that the first consciousness that a person has when they have come to Jesus Christ, the very first consciousness that they possess is a deep, beautiful peace inside. It just feels so good. I can't tell you why, but I feel good. You see, I am not running from God anymore. I am not fighting God anymore. In fact, I begin now to really understand the Father, and my restlessness was my godlessness. But now as I've come to Jesus Christ, suddenly there is a beautiful peace inside, a rest.

And then Jesus said,

Take my yoke upon you ( Matthew 11:29 ),

The yoke was the thing that was put on the ox so he could pull a plow. Basically what the Lord is saying is, "Let me have the reigns of your life, and I will guide you to that work that I have for you," for the Lord has a purpose and a plan for each one of you.

Paul the apostle writing to the Philippians said, "I have not yet apprehend that for which I was apprehended by Jesus Christ" ( Philippians 3:12 ). Jesus Christ has apprehended every one of you. And when He apprehended you, He apprehended you for a specific purpose and plan that He has for your life. The Lord has a work for each of you to do for Him. He's got a plan for each one of your lives. The Lord does not waste anything. He is very conservative, uses everything, and when He apprehended you, He had in mind a purpose and a plan for you to fulfill for His glory, and for the kingdom's sake.

Paul recognizing that, having devoted himself to serving the Lord, after some thirty years said, "I am not yet apprehended that for which I was apprehended. Neither are things yet complete, but I am pressing towards the mark for the price of the high calling of God. I am still pushing on, seeking to apprehend that for which I was apprehended." Take My yoke upon you. I've got a plan for your life. Now you let Me take over the reigns, and let Me begin to guide you into My purposes, and into My plans for you.

And then the third thing Jesus said,

Learn of me ( Matthew 11:29 ),

Now you need to know the Father, and you can't know the Father unless I reveal the Father to you. Learn of Me, because as you learn of Me, you'll know the Father. He who has seen Me, hath seen the Father. So learn of Me, that you might know the truth of God, that He might reveal to you the truth of the nature of God. And as you learn the truth of God, you'll learn that He is a God of love, a God of compassion, a God of great deep concern for you. A God who cares for you more than you could ever dream, a God who is interested in every minute detail of your life. "Learn of me," Jesus said, for in learning of Him, you will learn of the Father, and you'll have a true revelation of the Father.

And then Jesus adds,

For my yoke is easy, and my burden is light ( Matthew 11:30 ).

That's in sharp contrast to those who go around telling me about the heavy burden they've been under lately. "Oh man, I've been under such a heavy burden. I don't know if I am gonna be able to handle it, Man. The burden is so heavy on me." Wait a minute! I believe that it is possible for us to take on burdens that are not from God, burdens that we take upon ourselves. It's possible for us to get ourselves into some real messes.

I feel that I've taken on many burdens that God didn't lay on me and I sometimes complain about the burdens. Right now I am sort of complaining at home about the burden of going to Norway. I don't know if God laid it on me or not. I accepted the invitation and now I sort of wish I hadn't. I am just tired, and I would like to stay home. But nonetheless, I have to go. But I can't say, "Oh, the Lord has laid this heavy burden on me. I've got to go to Norway." If the Lord indeed has sent me, than He is going to give me the strength and the energy and I am going to do great. If I've taken the burden on and He hasn't, then pray for me, I am in trouble. For the Lord said, "My yoke is easy, my burden is light."

Hey, wait a minute, what was His yoke? Every man bares a burden. A man's burden is that master passion by which his life is governed. Jesus said, "My burden is light." What was His burden? What was behind the life of Jesus? What was the main thrust behind His life? He revealed it in His first recorded words, when He was just twelve years old, when He said to His mother Mary, "Didn't you know that I must be about my Father's business" ( Luke 2:49 ).

Now when a person says, "I must," you better listen, because you're getting close to the heart of the issue. So many times a person says, well, I really ought to do that. I know I should. Forget it, you're not getting close yet. When a person says, "I must," then listen. "Didn't you know I must be about my Father's business." That was the burden in His life, His Father's business. "I do always those things that please the Father" ( John 8:29 ). "I came not to do my own will, but the will of Him who sent me" ( John 6:38 ). And He prayed: "Father, I have finished the work you have given me to do" ( John 17:4 ).

And what does He say about His burden? He said, "My burden is light." It is light to do the will of the Father, to please the Father. It is not a heavy burden. Who is He calling? Those who are heavy laden, those who are carrying a heavy burden. "Come unto me all ye that labour, and are heavy laden."

What are the heavy burdens of man? What is the burden of life that you are trying to carry? What is the master passion behind your whole life? You say, well, I am being honest and looking at myself, the master passion of my life is money. I love good things. I love nice things. I want to live comfortably. And so the master passion of my life is just to possess nice things, and to live a comfortable life. Someone else may say, well, the master passion of my life is fame. I just want people to admire me and to look up to me, and I want to be famous. Someone else might say, well, really the real thrust behind my life is pleasure. I just like excitement and pleasure, and the only reason why I work is to get enough money to go out and have a good time. I hate the job, and I hate working, but I have to work in order to get the money. I can't wait for the weekends, man, where we can just really have a great time, and my whole life is geared around the weekends, and the fun that I can have, and I'd have to say, that's the burden of my life.

Look a little deeper, because none of these are the burdens that any of you are carrying. Who do you want the money for? Who are you seeking fame for? For whose pleasure are you looking? And when you get behind these things, you have to say, well, I am seeking money for myself. I want to be wealthy. I am seeking fame for myself. I am seeking pleasure for myself. Now you've come to the truth. The burden that Jesus said is heavy, one that will weigh you down, is living for yourself. When a person is seeking to live for himself, that is a heavy burden that one day will become intolerable, and you will just come to the cynicism and say, life isn't worth going on. You will become totally cynical, because you'll never be able to satisfy yourself. The yoke is too hard. The burden is too heavy.

But Jesus said, "Take my yoke upon you, my yoke is easy, my burden is light". Living for God has to be the most satisfying life in the world. Nothing is more satisfying than to commit your life totally to God and to live for His glory. As Jesus said back in chapter ten, "he who finds his life, shall lose it, but he who loses his life for My sake shall find it." My yoke is easy, My burden is light, because my yoke is living to satisfy and to please God. And you find that is much easier to please God, then it is to please yourself. You'll never be able to please yourself, as you just live for yourself, because you're not answering to the basic purpose of your creation. When God designed you and created you, God purposed that you should be for His pleasure and for His glory.

As the elders are ascribing praise unto God and the worthiness of God to receive the praise of the Cherubim, "Thou art worthy oh Lord, to receive glory and honor, for thou hast created all things, and for your good pleasure they are and were created" ( Revelation 4:11 ). God did not create you to live for your own pleasure. And if you live for your own pleasure, your life is gonna be empty, frustrating, and dissatisfying. But if you will live for God's pleasure, if you take up the light burden, then your life will be fulfilling, rich, full. In fact even more, as David said, "my cup runneth over" ( Psalms 23:5 ). And your life will be like an overflowing cup.

May the Lord put His hand upon your life, fill you with His Spirit, and guide you with His councils. May you be strengthened in your walk with Him. May you begin to experience greater victories over those areas of the flesh that have dominated, and may you begin to experience more and more the power of God's Spirit within your life, giving victory. May the Lord be with you and may the Lord keep you in His love during the time that we're absent from each other. And may you just grow in your knowledge of Him, and in your fellowship in Jesus Name. "

Contending for the Faith

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

And if ye will receive it: The heart must be open before the truth can sink in. Malachi’s words are not as hard as the people’s hearts. Many have no willingness to believe the matter about John, for to do so will logically compel them to accept the Messiah.

this is Elias, which was for to come: Malachi, the last of the prophets, predicts God will send Elijah before the coming of the great and dreadful day of the Lord. It will be he who will turn the hearts of the rebellious people to God (Malachi 4:5-6). With this prophecy established in their minds, the Jews look for a time then when the Tishbite will literally return and usher in the new era. Because of his austere life and fiery preaching, many assume he is the Old Testament prophet reincarnate. In John 1:21, some of the Jews confront John about this possibility.

But while John and Elijah held many similarities, they are not the same person. John is the fulfillment of this great Old Testament character but only in a spiritual sense. Jesus further explains this fact in Matthew 17:13.

Dr. Constable's Expository Notes

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

This sections illustrates how deeply seated Israel’s disenchantment with Jesus was.

Dr. Constable's Expository Notes

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

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

Dr. Constable's Expository Notes

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

This section further explains John the Baptist’s crucial place in God’s kingdom program.

Dr. Constable's Expository Notes

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

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

"There is scarcely a passage in Scripture which shows more clearly that the kingdom was being offered to Israel at this time." [Note: Toussaint, Behold the . . ., p. 153.]

All amillenarians and some premillenarians, namely, covenant (historic) premillenarians and progressive dispensationalists, believe that the kingdom really began with Jesus’ preaching. [Note: E.g., Carson, "Matthew," p. 268, a premillenarian.] They interpret this conditional statement as follows. They say Jesus was acknowledging that it was difficult to accept the fact that John was the fulfillment of the prophecies about Elijah. They take "it" as referring to Jesus’ statement about John rather than the kingdom. Since both antecedents are in the context the interpretation hinges on one’s conclusion about whether the kingdom really did begin with Jesus’ preaching or whether it is still future. I favor the second alternative in view of the Old Testament prophecies about the kingdom and how Matthew presented Jesus’ concept of the kingdom. Jesus viewed the messianic kingdom as future and earthly, not present and future. In saying this I do not deny that in one sense God rules over His own now. However this is a heavenly rule, a rule from heaven. The Old Testament prophets predicted that Messiah would rule on the earth. This earthly rule of God over His own is still future. This is the kingdom that John announced and Jesus offered to Israel.

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

". . . John the Baptist stands in fulfillment of the promise of Malachi concerning the coming of Elijah, but only in the sense that he announced the coming of Christ." [Note: Merrill, "Deuteronomy . . .," p. 30.]

Who will fulfill Malachi 4:5-6 and when? Perhaps Elijah himself will be one of the two witnesses who will prepare the Israelites for Messiah’s second coming (Revelation 11:1-14). Since John could have fulfilled the prophecy of Elijah, I tend to think that Elijah need not return to earth personally for this ministry. [Note: Walvoord, Matthew: . . ., p. 82.] Probably the two witnesses will be two contemporary believers in the Tribulation who will turn the people’s hearts to God as Elijah did in his day.

Matthew 11:15 underlines the great significance of what Jesus had just stated.

Barclay's Daily Study Bible

Chapter 11

THE SIX ACCENTS IN THE VOICE OF JESUS ( Matthew 11:1-30 )

Matthew 11:1-30 is a chapter in which Jesus is speaking all the time; and, as he speaks to different people and about different things, we hear the accent of his voice vary and change. It will be of the greatest interest to look one by one at the six accents in the voice of Jesus.

The Accent Of Confidence ( Matthew 11:1-6)

11:1-6 And when Jesus had completed his instructions to the twelve disciples, he left there to go on teaching and to go on making his proclamation in their towns.

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

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

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

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

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

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

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

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

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

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

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

The Accent Of Admiration ( Matthew 11:7-11)

11:7-11 When they were going away, Jesus began to speak to the crowds about John. "What did you go out to the desert to see?" he said. "Was it a reed shaken by the wind? If it was not that, what did you go out to see? Was it to see a man clothed in luxurious clothes? Look you, the people who wear luxurious clothes are in kings' houses. If it was not that, what did you go out to see? Was it to see a prophet? Indeed it was, I tell you, and something beyond a prophet. This is he of whom it stands written: 'Look you, I am sending before you my messenger, who will prepare your way before you.' This is the truth I tell you--amongst those born of women no greater figure than John the Baptizer has ever emerged in history. But the least in the Kingdom of Heaven is greater than he is."

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

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

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

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

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

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

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

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

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

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

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

Violence And The Kingdom ( Matthew 11:12-15)

11:12-15 "From the days of John the Baptist until now, the Kingdom of Heaven is taken by storm, and the violent take it by force. For up to John all the prophets and the Law spoke with the voice of prophecy; and, if you are wiping to accept the fact, this is Elijah who was destined to come. He who has ears to hear let him hear."

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

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

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

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

It seems strange to find in Matthew 11:13 that the Law is said to speak with the voice of prophecy; but it was the Law itself which confidently declared that the voice of prophecy would not die. "The Lord your God will raise up for you a Prophet like me from among you, from your brethren." "I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth" ( Deuteronomy 18:15; Deuteronomy 18:18 http://www.crossbooks.com/verse.asp?ref=Dt+18%3A18) . It was because he broke the Law, as they saw it, that the orthodox Jews hated Jesus; but, if they had only had eyes to see it, both the Law and the prophets pointed to him.

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

The Accent Of Sorrowful Rebuke ( Matthew 11:16-19)

11:16-19 "To what will I compare this generation? It is like children in the market-place, calling to their companions, and saying, 'We piped to you and you did not dance; we wailed and you did not mourn.' For John came neither eating nor drinking, and they say, 'The man is mad.' The Son of Man came eating and drinking, and they say, 'Look you, a gluttonous man and a wine-drinker, the friend of tax-collectors and sinners.' But wisdom is shown to be right by her deeds."

Jesus was saddened by the sheer perversity of human nature. To him men seemed to be like children playing in the village square. One group said to the other: "Come on and let's play at weddings," and the others said, "We don't feel like being happy today." Then the first group said, "All right; come on and let's play at funerals," and the others said, "We don't feel like being sad today." They were what the Scots call contrary. No matter what was offered, they found a fault in it.

John came, living in the desert, fasting and despising food, isolated from the society of men; and they said of him, "The man is mad to cut himself off from human society and human pleasures like that." Jesus came, mixing with all kinds of people, sharing in their sorrows and their joys, companying with them in their times of joy; and they said of him, "He is a socialite; he is a party-goer; he is the friend of outsiders with whom no decent person would have anything to do." They called John's asceticism madness; and they called Jesus' sociability laxness of morals. They could find a ground of criticism either way.

The plain fact is that when people do not want to listen to the truth, they will easily enough find an excuse for not listening to it. They do not even try to be consistent in their criticisms; they will criticize the same person, and the same institution, from quite opposite grounds. If people are determined to make no response they will remain stubbornly unresponsive no matter what invitation is made to them. Grown men and women can be very like spoiled children who refuse to play no matter what the game is.

Then comes Jesus' final sentence in this section: "Wisdom is shown to be right by her deeds." The ultimate verdict lies not with the cantankerous and perverse critics but with events. The Jews might criticize John for his lonely isolation, but John had moved men's hearts to God as they had not been moved for centuries; the Jews might criticize Jesus for mixing too much in ordinary life and with ordinary people, but in him people were finding a new life and a new goodness and a new power to live as they ought and a new access to God.

It would be well if we were to stop judging people and churches by our own prejudices and perversities; and if we were to begin to give thanks for any person and any church who can bring people nearer to God, even if their methods are not the methods which suit us.

He Accent Of Heartbroken Condemnation ( Matthew 11:20-24)

11:20-24 Then he began to reproach the cities in which the most numerous of his deeds of power had been done, because they did not repent. "Alas for you Chorazin! Alas for you Bethsaida! For, if the deeds of power which happened in you had happened in Tyre and Sidon, they would have repented in sackcloth and ashes long ago. But I tell you, it will be easier for Tyre and Sidon in the day of judgment than for you! And you Capernaum, is it not true that you have been lifted up to heaven? You will go down to Hell, for, if the deeds of power which happened in you had happened amongst the men of Sodom, they would have survived to this day. But I tell you--it will be easier for the land of the men of Sodom in the day of judgment than for you."

When John came to the end of his gospel, he wrote a sentence in which he indicated how impossible it was ever to write a complete account of the life of Jesus: "But there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written." ( John 21:25). This passage of Matthew is one of the proofs of that saying.

Chorazin was probably a town an hour's journey north of Capernaum; Bethsaida was a fishing village on the west bank of Jordan, just as the river entered the northern end of the lake. Clearly the most tremendous things happened in these towns, and yet we have no account of them whatever. There is no record in the gospels of the work that Jesus did, and of the wonders he performed in these places, and yet they must have been amongst his greatest. A passage like this shows us how little we know of Jesus; it shows us--and we must always remember it--that in the gospels we have only the barest selection of Jesus' works. The things we do not know about Jesus far outnumber the things we do know.

We must be careful to catch the accent in Jesus' voice as he said this. The Revised Standard Version has it: "Woe to you, Chorazin! Woe to you, Bethsaida!" The Greek word for woe which we have translated "alas" is ouai ( G3759) ; and ouai expresses sorrowful pity at least as much as it does anger. This is not the accent of one who is in a temper because his self-esteem has been touched; it is not the accent of one who is blazingly angry because he has been insulted. It is the accent of sorrow, the accent of one who offered men the most precious thing in the world and saw it disregarded. Jesus' condemnation of sin is holy anger, but the anger comes, not from outraged pride, but from a broken heart.

What then was the sin of Chorazin, of Bethsaida, of Capernaum, the sin which was worse than the sin of Tyre and Sidon, and of Sodom and Gomorrah? It must have been very serious for again and again Tyre and Sidon are denounced for their wickedness ( Isaiah 23:1-18; Jeremiah 25:22; Jeremiah 47:4; Ezekiel 26:3-7; Ezekiel 28:12-22), and Sodom and Gomorrah were and are a byword for iniquity.

(i) It was the sin of the people who forgot the responsibilities of privilege. To the cities of Galilee had been given a privilege which had never come to Tyre and Sidon, or to Sodom and Gomorrah, for the cities of Galilee had actually seen and heard Jesus. We cannot condemn a man who never had the chance to know any better; but if a man who has had every chance to know the right does the wrong, then he does stand condemned. We do not condemn a child for that for which we would condemn an adult; we would not condemn a savage for conduct which we would condemn in a civilized man; we do not expect the person brought up in the handicaps of a city slum to live the life of a person brought up in a good and comfortable home. The greater our privileges have been, the greater is our condemnation if we fail to shoulder the responsibilities and accept the obligations which these privileges bring with them.

(ii) It was the sin of indifference. These cities did not attack Jesus Christ; they did not drive him from their gates; they did not seek to crucify him; they simply disregarded him. Neglect can kill as much as persecution can. An author writes a book; it is sent out for review; some reviewers may praise it, others may damn it; it does not matter so long as it is noticed; the one thing which will kill a book stone dead is if it is never noticed at all for either praise or blame.

An artist drew a picture of Christ standing on one of London's famous bridges. He is holding out his hands in appeal to the crowds, and they are drifting past without a second look; only one girl, a nurse, gives him any response. Here we have the modern situation in so many countries today. There is no hostility to Christianity; there is no desire to destroy it; there is blank indifference. Christ is relegated to the ranks of those who do not matter. Indifference, too, is a sin, and the worst of all, for indifference kills.

It does not burn a religion to death; it freezes it to death. It does not behead it; it slowly suffocates the life out of it.

(iii) And so we are face to face with one great threatening truth--it is also a sin to do nothing. There are sins of action, sins of deed; but there is also a sin of inaction, and of absence of deeds. The sin of Chorazin, of Bethsaida, and of Capernaum was the sin of doing nothing. Many a man's defence is: "But I never did anything." That defence may be in fact his condemnation.

The Accent Of Authority ( Matthew 11:25-27)

11:25-27 At that time Jesus said: "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and the clever, and have revealed them to babes. Even so, Father, for thus it was your will in your sight. All things have been delivered to me by my Father; and no one really knows the Son except the Father, and no one really knows the Father except the Son, and he to whom the Son wishes to reveal his knowledge."

Here Jesus is speaking out of experience, the experience that the Rabbis and the wise men rejected him, and the simple people accepted him. The intellectuals had no use for him; but the humble welcomed him. We must be careful to see clearly what Jesus meant here. He is very far from condemning intellectual power; what he is condemning is intellectual pride. As Plummer has it, "The heart, not the head, is the home of the gospel." It is not cleverness which shuts out; it is pride. It is not stupidity which admits; it is humility. A man may be as wise as Solomon, but if he has not the simplicity, the trust, the innocence of the childlike heart, he shuts himself out.

The Rabbis themselves saw the danger of this intellectual pride; they recognized that often simple people were nearer God than the wisest Rabbi. They had a parable like this. Once Rabbi Berokah of Chuza was in the market of Lapet, and Elijah appeared to him. The Rabbi asked, "Is there among the people in this market-place anyone who is destined to share in the life of the world to come?" At first Elijah said there was none. Then he pointed at one man, and said that that man would share in the life of the world to come. Rabbi Berokah went to the man and asked him what he did. "I am a jailer," said the man, "and I keep men and women separate. At night I place my bed between the men and the women so that no wrong will be committed." Elijah pointed at two other men, and said that they too would share in the life to come. Rabbi Berokah asked them what they did. "We are merry-makers," they said. "When we see a man who is downcast, we cheer him up. Also when we see two people quarrelling with one another, we try to make peace between them." The men who did the simple things, the jailer who kept his charges in the right way, the men who brought a smile and peace, were in the kingdom.

Again, the Rabbis had a story like this: "An epidemic once broke out in Sura, but in the neighbourhood of Rab's residence (a famous Rabbi) it did not appear. The people thought that this was due to Rab's merits, but in a dream they were told ... that it happened because of the merits of a man who willingly lent hoe and shovel to someone who wished to dig a grave. A fire once broke out in Drokeret, but the neighbourhood of Rabbi Huna was spared. The people thought it was due to the merits of Rabbi Huna,...but they were told in a dream that it was due to the merits of a certain woman, who used to heat her oven and place it at the disposal of her neighbours." The man who lent his tools to someone in need, the woman who helped her neighbours as she could had no intellectual standing, but their simple deeds of human love had won them the approval of God. Academic distinctions are not necessarily distinctions in the sight of God.

"Still to the lowly soul

He doth himself impart,

And for his dwelling and his throne

Chooseth the pure in heart."

This passage closes with the greatest claim that Jesus ever made, the claim which is the centre of the Christian faith, that he alone can reveal God to men. Other men may be sons of God; he is The Son. John put this in a different way, when he tells us that Jesus said, "He who has seen me has seen the Father" ( John 14:9). What Jesus says is this: "If you want to see what God is like, if you want to see the mind of God, the heart of God, the nature of God, if you want to see God's whole attitude to men--look at me!" It is the Christian conviction that in Jesus Christ alone we see what God is like; and it is also the Christian conviction that Jesus can give that knowledge to anyone who is humble enough and trustful enough to receive it.

The Accent Of Compassion ( Matthew 11:28-30)

11:28-30 "Come to me, all you who are exhausted and weighted down beneath your burdens, and I will give you rest. Take my yoke upon you, and learn of me, for I am gentle and lowly in heart, and you will find rest for your souls; for my yoke is easy and my burden is light."

Jesus spoke to men desperately trying to find God and desperately trying to be good, who were finding the tasks impossible and who were driven to weariness and to despair.

He says, "Come unto me all you who are exhausted." His invitation is to those who are exhausted with the search for the truth. The Greeks had said, "It is very difficult to find God, and, when you have found him, it is impossible to tell anyone else about him." Zophar demanded of Job: "Can you find out the deep things of God?" ( Job 11:7). It is Jesus' claim that the weary search for God ends in himself. W. B. Yeats, the great Irish poet and mystic, wrote: "Can one reach God by toil? He gives himself to the pure in heart. He asks nothing but our attention." The way to know God is not by mental search, but by giving attention to Jesus Christ, for in him we see what God is like.

He says, "Come unto me all you who are weighted down beneath your burdens." For the orthodox Jew religion was a thing of burdens. Jesus said of the Scribes and Pharisees: "They bind heavy burdens, hard to bear, and lay them on men's shoulders" ( Matthew 23:4). To the Jew religion was a thing of endless rules. A man lived his life in a forest of regulations which dictated every action of his life. He must listen for ever to a voice which said, "Thou shalt not."

Even the Rabbis saw this. There is a kind of rueful parable put into the mouth of Korah, which shows just how binding and constricting and burdensome and impossible the demands of the Law could be. "There was a poor widow in my neighbourhood who had two daughters and a field. When she began to plough, Moses (i.e. the Law of Moses) said, 'You must not plough with an ox and an ass together.' When she began to sow, he said, 'You must not sow your field with mingled seed.' When she began to reap and to make stacks of corn, he said, 'When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go back to get it' ( Deuteronomy 24:19), and 'you shall not reap your field to its very border' ( Leviticus 19:9). She began to thresh, and he said, 'Give me the heave-offering, and the first and second tithe.' She accepted the ordinance and gave them all to him. What did the poor woman then do? She sold her field, and bought two sheep, to clothe herself from their fleece, and to have profit from their young. When they bore their young, Aaron (i.e. the demands of the priesthood) came and said, 'Give me the first-born.' So she accepted the decision, and gave them to him. When the shearing time came, and she sheared them, Aaron came and said, 'Give me the first of the fleece of the sheep' ( Deuteronomy 18:4). Then she thought: 'I cannot stand up against this man. I will slaughter the sheep and eat them.' Then Aaron came and said, 'Give me the shoulder and the two cheeks and the stomach' ( Deuteronomy 18:3). Then she said, 'Even when I have killed them I am not safe from you. Behold they shall be devoted.' Then Aaron said, 'In that case they belong entirely to me' ( Numbers 18:14). He took them and went away and left her weeping with her two daughters." The story is a parable of the continuous demands that the Law made upon men in every action and activity of life. These demands were indeed a burden.

Jesus invites us to take his yoke upon our shoulders. The Jews used the phrase the yoke for entering into submission to. They spoke of the yoke of the Law, the yoke of the commandments, the yoke of the Kingdom, the yoke of God. But it may well be that Jesus took the words of his invitation from something much nearer home than that.

He says, "My yoke is easy." The word "easy" is in Greek chrestos ( G5543) , which can mean well-fitting. In Palestine ox-yokes were made of wood; the ox was brought, and the measurements were taken. The yoke was then roughed out, and the ox wigs brought back to have the yoke tried on. The yoke was carefully adjusted, so that it would fit well, and not gall the neck of the patient beast. The yoke was tailor-made to fit the ox.

There is a legend that Jesus made the best ox-yokes in all Galilee, and that from all over the country men came to him to buy the best yokes that skill could make. In those days, as now, shops had their signs above the door; and it has been suggested that the sign above the door of the carpenter's shop in Nazareth may well have been: "My yokes fit well." It may well be that Jesus is here using a picture from the carpenter's shop in Nazareth where he had worked throughout the silent years.

Jesus says, "My yoke fits well." What he means is: "The life I give you is not a burden to gall you; your task is made to measure to fit you." Whatever God sends us is made to fit our needs and our abilities exactly.

Jesus says, "My burden is light." As a Rabbi had it: "My burden is become my song." It is not that the burden is easy to carry; but it is laid on us in love; it is meant to be carried in love; and love makes even the heaviest burden light. When we remember the love of God, when we know that our burden is to love God and to love men, then the burden becomes a song. There is an old story which tells how a man came upon a little boy carrying a still smaller boy, who was lame, upon his back. "That's a heavy burden for you to carry," said the man. "That's no' a burden," came the answer. "That's my wee brother." The burden which is given in love and carried in love is always light.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

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

this same person, "John the Baptist",

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

e Vid. Pocock. not. in porta Mosis, p. 219. f Baal Hatturim in Num. xxv. 12. Kimchi in 1 Chron. ix. 20. Targum Jon. in Exod. vi. 18. g R. Isaac Chizzuk Emuna, par. 1. c. 39. & par. 2. c. 15.

Henry's Complete Commentary on the Bible

      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?   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.   9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.   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.   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.   12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.   13 For all the prophets and the law prophesied until John.   14 And if ye will receive it, this is Elias, which was for to come.   15 He that hath ears to hear, let him hear.

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

      Now concerning this commendation of John, observe,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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