Matthew 11

All of the evidence had been presented. John the Baptist had introduced the King to the nation.

Jesus had revealed His person, principles, and power. It was now up to the leaders of the nation to make their decision. Instead of receiving their King, they began to rebel against Him. In these two chapters four areas of rebellion are presented.

Explanation (vv. 1–15). John the Baptist was in prison in the fortress of Machaerus because he had courageously denounced the adulterous marriage of Herod Antipas and Herodias (Luke 3:19–20). It seems that the Jewish leaders would have opposed Herod and sought to free John, but they did nothing. Their attitude toward John reflected their feeling toward Jesus, for John had pointed to Jesus and honored Him.

It is not difficult to sympathize with John as he suffered in prison. He was a man of the desert, yet he was confined indoors. He was an active man, with a divine mandate to preach, yet he was silenced. He had announced judgment, and yet that judgment was slow in coming (Matt. 3:7–12). He received only partial reports of Jesus’ ministry and could not see the total picture.

Our Lord’s reply to John revealed both tact and tenderness. He reminded John of the Old Testament prophecies about the works of Messiah (Isa. 29:18–19; 35:4–6). John’s disciples had already told him what Jesus was doing (Luke 7:18), but Jesus asked them to “show John again.” John had come in the spirit and power of Elijah (Luke 1:17), and even Elijah had his days of discouragement! Jesus assured John that He was fulfilling the Father’s will.

After answering John, Jesus then praised him. John was not a “popular preacher” who catered to the crowd, nor was he a reed in the wind who vacillated with every change. He was a man of conviction and courage, the greatest of the prophets. The fact that John was privileged to announce the Messiah gave him this high position. His ministry marked the climax of the law and the prophets.

In what sense was John “Elijah who was to come” (Matt. 11:14)? He came in the spirit and power of Elijah (Luke 1:17) and even dressed and ministered like Elijah (2 Kings 1:7–8; Matt. 3:4). Like Elijah, John had a message of judgment for the apostate nation of Israel. His ministry was prophesied (Isa. 40:3), and he fulfilled it. But Malachi 4: prophesied the coming of Elijah “before the coming of the great and dreadful day of the Lord.” This “day of the Lord” is the time of tribulation that will come on all the earth (see Matt. 24:15). But no such judgments followed the ministry of John the Baptist. Why?

John’s ministry was to prepare the nation for Jesus and to present Jesus to the nation (Luke 1:15–17; John 1:29–34). Had the people received John’s witness and accepted their Messiah, John would have fulfilled the prophecies literally. Instead, they were fulfilled in a spiritual sense in the lives of those who trusted Christ. Jesus made this clear in Matthew 17:10–13. Many Bible students believe that Malachi 4: will be fulfilled literally when Elijah comes as one of the “two witnesses” spoken of in Revelation 11.

The common people held John in high regard (Matt. 21:26), and many of them had repented and been baptized by John. But the leaders refused to honor John, and this proved their unbelief and hardness of heart. Instead of being childlike and humbling themselves, the leaders were childish and stubborn, like children pouting because they could not have their way. The parable in Matthew 11:16–19 revealed the spiritual condition of the leaders, and unfortunately it also reveals the hearts of unbelievers today.

Condemnation (vv. 16–24). How unusual to find the word woe on the lips of Jesus! This word means judgment, but it also includes pity and sorrow. How tragic that these cities should treat lightly their opportunities to see and hear the Christ of God, and be saved! The Gentile cities of Tyre and Sidon, and the godless cities of Sodom and Gomorrah, would have repented had they seen the miracles that Jesus and His disciples performed. Capernaum had been “exalted to heaven” by being privileged to have the Messiah live there. Yet her greater privileges only brought greater responsibilities and greater judgment. Five of the ten miracles recorded in Matthew 8—9 were performed in Capernaum.

Invitation (vv. 25–30). Why did the religious leaders rebel against John and Jesus? Because they (the leaders) were intellectually and spiritually proud and would not become little babes in humility and honesty. There is a vast difference between the spoiled children of the parable (Matt. 11:16–19) and the submissive children of this statement of praise. The Father reveals Himself to the Son, and the Son reveals Himself and the Father to those who are willing to come to the Son in faith. These verses indicate both the sovereignty of the Father and the responsibility of the sinner. Three commands summarize this invitation.

“Come.” The Pharisees all said “Do!” and tried to make the people follow Moses and the traditions. But true salvation is found only in a person, Jesus Christ. To come to Him means to trust Him. This invitation is open to those who are exhausted and burdened down. That is exactly how the people felt under the yoke of pharisaical legalism (Matt. 23:4; Acts 15:10).

“Take.” This is a deeper experience. When we come to Christ by faith, He gives us rest. When we take His yoke and learn, we find rest, that deeper rest of surrender and obedience. The first is “peace with God” (Rom. 5:1); the second is “the peace of God” (Phil. 4:6–8). To “take a yoke” in that day meant to become a disciple. When we submit to Christ, we are yoked to Him. The word easy means “well-fitting”; He has just the yoke that is tailor-made for our lives and needs. The burden of doing His will is not a heavy one (John 5:3).

“Learn.” The first two commands represent a crisis as we come and yield to Christ, but this step is a process. As we learn more about Him, we find a deeper peace, because we trust Him more. Life is simplified and unified around the person of Christ. This invitation is for “all”—not just the people of Israel (Matt. 10:5–6).