Mateus 11
Charles Spurgeon · Citado em PreceptAustin
Mateus 11
Spurgeon - Preaching for the poor (Full sermon Preaching for the Poor) “The poor have the gospel preached to them.” Matthew 11:5 There was a tinker once, who never so much as brushed his back against the walls of a college, who wrote a Pilgrim’s Progress. Did ever a doctor in divinity write such a book? There was a pot-boy once—a boy who carried on his back the pewter pots for his mother, who kept the Old Bell. That man drove men mad, as the world had it, but led them to Christ, as we have it, all his life long, until, loaded with honours, he sank into his grave, with the good will of a multitude round about him, with an imperishable name written in the world’s records, as well as in the records of the church. Did you ever hear of any mighty man, whose name stood in more esteem among God’s people than the name of George Whitefield? And yet these were poor men, who, as Wycliffe said, were taking to the preaching of the gospel. If you will read the life of Wycliffe, you will find him saying there, that he believed that the Reformation in England was more promoted by the labours of the poor men whom he sent out from Lutterworth than by his own. He gathered around him a number of the poor people whom he instructed in the faith, and then he sent them two and two into every village, as Jesus did. They went into the market-place, and they gathered the people around; they opened the book and read a chapter, and then they left them a manuscript of it, which for months and years after the people would assemble to read, and would remember the gospellers that had come to tell them the gospel of Christ. These men went from market-place to market-place, from town to town, and from village to village, and though their names are unknown to fame, they were the real reformers. Chris Tiegreen - The One Year Experiencing God's Presence Devotional: 365 ... - Page 6 The blind see, the lame walk, the lepers are cured, the deaf hear, the dead are raised to life, and the Good News is being preached to the poor. Matthew 11:5 In heaven, where God’s Presence is most tangible and obvious, there’s no pain. There’s no sickness or deafness or blindness. No one is crippled, and certainly no one is dead. Everyone is healthy and whole. Jesus, God incarnate and filled with the Holy Spirit, carried the environment of heaven with Him during His ministry. In His Presence, sickness and pain had to bow. Blind eyes and deaf ears were opened. Both the disease of leprosy and its stigma were undone. Cripples—and even a few dead people—got up and walked. Wherever He went, circumstances had to recognize His authority. That ought to tell us something. We often pray for healing for our infirmities, knowing that Jesus has the power to make us healthy and whole. But is it really healing we seek? Or would we be wiser to pray for His Presence? When we pray for healing, He certainly may give it, and we’d be made well and have a wonderful testimony of His power. But if we pray for His Presence, we get more. He makes us well simply by His nearness, but we also get Him—a fuller, more satisfying outcome. A prayer for healing is a prayer for a wonderful gift from God, but a prayer for Presence is a prayer for the God who brings gifts with Him. It’s a plea for relationship, which always hits closer to God’s heart. Whatever you need from God, ask for the whole package—His Presence, first and foremost, and then everything that comes with it. Wherever He is, so is the environment of heaven. Jesus, I want You and all that You bring. I know my greatest need isn’t the request I’m asking; it’s the Person I’m asking. Please answer in every way, but mostly with Yourself. Rod Mattoon applies this section on John's questions from a dungeon - At this point I want to stop and ask, "Are you in a dungeon right now and facing some doubts in your life about the Lord and His Word? Do you doubt His awareness of your problems, His ability to provide solutions, or the accuracy of His promises?" You may ask, "Would a Christian ever do this?" Oh my, you better believe it. Fear can do a number on all of us. You may not feel hesitant or doubtful now, but you might later. Fear can grip your heart like a cold hand with icy fingers, leaving you with chills down your spine. You may not entertain these thoughts, doubts, or concerns, but others do. Let me say that God wants us to be people of faith and stability, especially when we pray. James 1:6—But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. James states that we are not to "waver" when we pray. The word "wavering" is from the Greek word diakrino which means "hesitating, doubting, or staggering." This is NOT to characterize our praying. Some call this "drunken praying" because the person staggers like a drunk at the promises of God and His ability to answer our prayers. His faith is weak. The person who goes to the Lord for wisdom, and then rushes to one person after another for advice, like a pinball bouncing from one bumper to another, and tries one scheme after another without God's direction, makes a mockery of his prayer for wisdom. What causes us to waver or doubt and how do we deal with it? What causes us to double-check God and His Word in our dungeons? The Bible gives us some answers. Causes of Double-Checking or Doubt 1. Suppositions or Expectations That Are Unfulfilled Luke 7:20—When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? As we noted earlier, John's unfulfilled expectations of Jesus led to doubting. How many times have believers become embittered with the Lord because the Lord did not do what they desired or prayed? 2. Skepticism: Luke 1:18-20—And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. [19] And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. [20] And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. When we get cynical like Scrooge, we become doubtful. We start getting the attitude, "Sure, I've heard this before. Humbug!" 3. Society's Wisdom and Reasoning: 1 Corinthians 1:18, 19—For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. The unbelief of unsaved people can intimidate the belief of believers if they are not careful. Don't listen to their skepticism. 4. Spiritual Instability: James 1:6, 7, 8—But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways. Make up your mind to believe God and follow Him. 5. Small Faith: Matthew 14:31—And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 6. Satan: Genesis 3:4—And the serpent said unto the woman, Ye shall not surely die: Satan desires to get us to question and doubt God's Word. His voice may seem logical like the argument of a trial lawyer or it may be seductive like a beautiful woman's whisper in your ear. No matter how Satan may tempt you, mark it down, he is powerful and will lead you astray if you are not careful. Do not underestimate his strength, and your weakness. B. Conquering Doubt and the Urge to Double-Check God 1. Search the Scriptures: Acts 17:11, 12—These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. 2. Serve the Lord: John 7:17—If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 3. The Scriptures Are to Be Believed: Luke 16:27-31... Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: [28] For I have five brethren; that he may testify unto them, lest they also come into this place of torment. [29] Abraham saith unto him, They have Moses and the prophets; let them hear them. [30] And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. [31] And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. 4. Substantiate the Lord's Power: Malachi 3:10—Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 5. Supplications Are to Be Made to the Lord: 1 Timothy 2:8—I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.(Treasures from the Scriptures) Matthew 11:6 “And blessed is he who does not take offense at Me.” NET Matthew 11:6 Blessed is anyone who takes no offense at me." GNT Matthew 11:6 καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. NLT Matthew 11:6 And tell him, 'God blesses those who do not turn away because of me. ' " KJV Matthew 11:6 And blessed is he, whosoever shall not be offended in me. ESV Matthew 11:6 And blessed is the one who is not offended by me." NIV Matthew 11:6 Blessed is the man who does not fall away on account of me." ASV Matthew 11:6 And blessed is he, whosoever shall find no occasion of stumbling in me. CSB Matthew 11:6 And if anyone is not offended because of Me, he is blessed." NKJ Matthew 11:6 "And blessed is he who is not offended because of Me." NRS Matthew 11:6 And blessed is anyone who takes no offense at me." YLT Matthew 11:6 and happy is he who may not be stumbled in me.' NAB Matthew 11:6 And blessed is the one who takes no offense at me." NJB Matthew 11:6 and blessed is anyone who does not find me a cause of falling.' GWN Matthew 11:6 Whoever doesn't lose his faith in me is indeed blessed." BBE Matthew 11:6 And a blessing will be on him who has no doubts about me. REB those who do not find me an obstacle to faith’ NCV ‘those who do not stumble in their faith because of me’ Leon Morris ‘anyone who is not tripped up on account of me’ blessed - Mt 5:3-12 Ps 1:1,2 32:1,2 119:1 Lu 11:27,28 he who does- Mt 13:55-57 Mt 15:12-14 18:7 24:10 26:31 Isa 8:14,15 Lu 2:34 Lu 4:23-29 Joh 6:60,61,66 Jn 7:41,42 Ro 9:32,33 1Co 1:22,23 2:14 Ga 5:11 1Pe 2:8 Matthew 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 13:21 yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. (skandalizo) Matthew 13:54-57+ And coming to His home town (NAZARETH) He began teaching them in their synagogue, so that they became astonished, and said, “Where did this man get this wisdom, and these miraculous powers?“Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? 56 “And His sisters, are they not all with us? Where then did this man get all these things?” 57 And they took offense (skandalizo) at Him. But Jesus said to them, “A prophet is not without honor except in his home town, and in his own household.” Matthew 15:12+ Then the disciples (mathetes) came and *said to Him, “Do You know that the Pharisees were offended (skandalizo) when they heard this statement?” Luke 7:23+ “And blessed is he who keeps from stumbling (skandalizo) over Me.” THE MOST UNFAMILIAR BEATITUDE And blessed (makarios) is he who does not take offense (skandalizo - is scandalized by) at Me ("blessed is he who is not trapped because of Me”) - NLT - 'God blesses those who do not turn away because of me. ' The interpretation of this verse is not straightforward. Was this to be spoken only to John or was it to be to any who might be offended by Him? Commentators are not in agreement. One might say this was for John's ears, but it is clear that John believed, even though he had doubts. So some feel that if John focused on the words and works of Jesus, he would be blessed because he would not “turn away” from Him. On the other hand, it is not as clear what was the condition of John's disciples. And thus, in context, some think this beatitude would seem to be addressed to John's disciples. To be sure whoever heeds this warning, is promised by Jesus a blessing if they are not scandalized by Him, but believe in Him as the Messiah. Take offense at Me is paraphrased by the Jerusalem Bible "anyone who does not find me a cause of falling." The idea of the verb skandalizo is literally "to be trapped," and thus to "be ensnared away from," the Truth. ESV Study Bible page 1832 (borrow) says "The beatitude is a mild rebuke; John and his disciples must be open to God’s unfolding plan, even though Jesus’ ministry did not exactly match their messianic expectations." R C H
Mateus 11
Spurgeon - Offended with Christ (Full sermon Offended with Christ) ‘And blessed is he, whosoever shall not be offended in me.’ Matthew 11:6 There are not a few who professed to become Christians and who thought that they were always going to be happy. The evidence that they gave of being Christians was that they felt so happy. I do not know that mere happiness is any evidence of being a Christian at all, for many are living far from God and yet account themselves very happy, while some of those who live near to God are groaning because they cannot get nearer still. Yet a joyful feeling is by many regarded as conclusive evidence of salvation; they add to this the notion that as soon as ever they believed in Jesus Christ the conflict was all over, and there remained nothing more to be done in the way of resisting sin and denying the lusts of the flesh. They dreamed that they had only to start on pilgrimage and get to the Celestial City in a trice, only to draw the sword from the scabbard and all Canaan would be conquered in an hour. Very soon they find that it is not so. Their old corruptions are alive; the flesh begins to pull a different way from that which they profess to have chosen, the devil tempts them and they are so disappointed by their new discovery that they become offended with Christ altogether. A sudden victory would suit them, but to carry a cross before winning a crown is not to their mind. Others of them have met an opposition they did not expect from their adversaries, while from their friends they have not met with all the respect that they think they ought to have. Their friends and acquaintances have laughed at them; they did not reckon on this, they never counted the cost, and so they are offended with Christ. Vance Havner - The Forgotten Beatitude John the Baptist, the rugged ascetic Elijah of the New Testament, was imprisoned in a dark, dismal, desolate dungeon. It was no place for such an outdoor preacher and his feelings hit a record low. He sent a delegation to Jesus to ask, "Art thou he that should come, or do we look for another?" (Matthew 11:3). That was a record low for John the Baptist. What he had preached like a living exclamation point had become a question mark to the Preacher Himself. He made His best statement about John the Baptist on the same day the prophet had made his worst statement about the Lord. But our Lord did not reprimand the troubled prophet. Instead He made His best statement about John the Baptist on the same day the prophet had made his worst statement about the Lord. And He reminded John that the blind were seeing, the deaf were hearing, the lame were walking, the lepers were being cleansed and the poor were hearing the Gospel. Then He added what is perhaps the most unfamiliar of all the beatitudes, "Blessed is he, whosoever shall not be offended in me" (Matthew 11:6). In other words, "Blessed is he who does not get upset by the way I run my business!" My Lord is running on schedule. He is carrying out His program according to plans and specifications. He may not be carrying on as we expected. John the Baptist was preaching a Messiah coming in judgment but here was a meek and lowly Jesus going about doing good. God does not operate by our timetable and sometimes it does not add up on our computers. It is a day of dungeons and many Christians are in the clutches of a giant despair. It may be ill health. It may be bereavement and one's heart lies in a grave. It may be financial. Other things than stone walls can a prison make and other things than iron bars can form a cage. Then there is the distressing world situation. Why doesn't God do something? If He is the Prince of Peace, King of kings, and Lord of lords, why doesn't He come back and clean up this mess? The world is in a dungeon and they are not looking for Jesus, they are looking for another and, as our Lord predicted, there are false Christs and messiahs everywhere. John the Baptist had announced both the Lamb of God and the coming Messiah. Today my Lord is still carrying on His redemptive work but one day He will return as a lion and set up His Kingdom, establish law and order, and reign in righteousness. I am not looking for another. My Christ has already come and He is coming back. In the meantime He is still doing what He came to do the first time. I have made up my mind to claim the forgotten beatitude. I do not understand all He does and why He does it. The past months have found me often in a dungeon. But I will not be upset or find in Him a stumbling block. He is either a sanctuary or a snare (See Isaiah 8:14). I find in Him a Sanctuary. I claim the blessing of the unoffended. Make up your mind that, no matter how the Lord handles your personal problem and no matter how slowly He may seem to end the misery of this evil age, there is a beatitude for saints in dungeons. G Campbell
Mateus 11
Spurgeon writes that all who are "heavy laden" are called.... Laden heavily because weary, vexed, disappointed; despairing. Laden with sin, guilt, dread, remorse, fear of death. Laden with care, anxiety, greed, ambition, etc. Laden with sorrow, poverty, oppression, slander, etc. Laden with doubt, temptation, conflict, inner faintness, etc. James Montgomery
Mateus 11
Spurgeon comments: He calls the rest still his own, and feels full liberty to return to it. What a mercy it is that even if our soul has left its rest for a while we can tell it -- "it is thy rest still." The Psalmist had evidently been somewhat disturbed in mind, his troubles had ruffled his spirit but now with a sense of answered prayer upon him he quiets his soul. He had rested before, for he knew the blessed repose of faith, and therefore he returns to the God who had been the refuge of his soul in former days. Even as a bird flies to its nest, so does his soul fly to his God. Whenever a child of God even for a moment loses his peace of mind, he should be concerned to find it again, not by seeking it in the world or in his own experience, but in the Lord alone. When the believer prays, and the Lord inclines his ear, the road to the old rest is before him, let him not be slow to follow it. John Newton asks... HOW is this rest to be obtained? Blessed be God, in that way which alone can render it attainable by such unworthy indigent creatures. If it was to be bought—we have nothing to offer for it. If it was given as a reward of merit—we can do nothing to deserve it. But Jesus has said, "I will give you rest!" Our title to it cost Him dear; He purchased it for us with His own blood; but to us it comes freely. Sincere faith in Jesus puts us in immediate possession of the first-fruits, the pledge of this inheritance; and faith will lead us powerfully and safely, through all hindrances and enemies, to the full enjoyment of the whole. FAITH unites us to Christ; gives us an immediate interest in all the benefits of His life, death, and intercession; opens the way of communication for all needful supplies of grace here, and insures to us the accomplishment of all the Lord has spoken to us of, in a state of glory. "He who believes shall be saved;" (Mark 16:16) —saved in defiance of all the opposition of earth and hell; saved, notwithstanding he is in himself unstable as water, weak as a bruised reed, and helpless as a newborn babe! What Jesus will give—none can take away. Only remember that it is a free gift. Receive it thankfully—and rejoice in the Giver. Let Him have all the glory of His own undertaking. Renounce every other hope and every other plea—but His promise and mediation. Commit your souls to Him—and then fear nothing. "The eternal God is your refuge, and underneath are the everlasting arms!" (Dt 33:27) He will fight your battles, heal your wounds, refresh your fainting spirits, guide you by His counsel while here, and at last receive you to Himself! (The Present and Future Rest of True Believers) Spurgeon's notes on Mt 11:28... This text is often preached from, but never too often, since the sorrows with which it deals always abound, and the remedy is always effective. This time we purpose to view it from our Lord’s side. He entreats the weary to come to him. He beseeches them to learn of him. He not only receives those who come, but begs them to come. What is this desire which burns in his bosom? And whence comes it? Let us carefully consider— I. WHO IS HE? 1. One who has been rejected, yet he cries “Come unto me.” 2. One whose rejection involves us in fearful guilt, yet he is ready to forgive, and to bestow rest upon us if we come. 3. One who knows his Father’s purpose, but fears not to give a pressing invitation to all who labor and are heavy laden. 4. One who has all power to receive such as come, and to give rest to them all. This is no vain invitation saying more than it means. 5. One who as the Son of God is infinitely blessed, and yet finds new joy in giving rest to poor restless men. II. WHOM DOES HE CALL, AND WHY? 1. Laborers, with more than they can do: disquieted, unhappy. These he calls to himself that he may give them rest, and cause them to find rest. 2. Heavy laden ones, with more than they can bear: oppressed, sorrowful, ready to die. 3. The poor and illiterate who need to be taught. 4. The spiritually burdened, who much need a helping hand, and can only find it in him. III. WHAT CAUSES HIS DESIRE FOR THEM? Not his own need of them. Not their personal worthiness. Nor aught that they are or can ever be. But,— 1. He has a love to our race. “My delights were with the sons of men”: Pr 8:31. He would have these resting with himself. 2. He is himself a man, and knows the needs of men. 3. He has done so much to buy us rest that he would fain give it to us. 4. He delights to do more and more for us: it is his joy to give good things to men. 5. He knows what our ruin will be unless we find rest in him. 6. He knows what our bliss will be if we come unto him. IV. HOW THEN SHALL WE TREAT THIS CALL? 1. It is very earnest, let us heed it. 2. It is very simple, let the poorest seize upon it. 3. It exactly suits us. Does it not suit you? 4. It is very gracious, let us accept it. A W
Mateus 11
Spurgeon commented, "The tears flowed freely from my eyes; I was moved to the deepest emotion by every sentence of the sermon, and I felt all my difficulty removed, for the gospel, I saw, was very dear to me, and had a wonderful effect upon my own heart." He later introduced himself to the shocked speaker, and told him that it was just the sermon that he needed to hear [C. H. Spurgeon Autobiography: The Full Years, vol 2, 365-366]. If someone like Spurgeon occasionally struggled with doubts due to his bent of personality, do not be surprised if that happens to you. Like Spurgeon, find your assurance once again in the gospel. The final cause of doubt that I will mention - and certainly there are others - is perplexity in circumstances. That is where John found himself, perplexed in the circumstances of being imprisoned for a year. Satan tends to ride our circumstances as an opportunist, to cast doubt upon us of God's goodness, mercy, kindness, and compassion. It may be due to some personal loss or a family death or an illness or a reversal of good fortune or an ill-timed catastrophe that leaves the believer in perplexity over God's good hand. MacArthur rightly states, "Except for when we willingly continue in sin, we are never so vulnerable to doubting God's goodness and truth and believing Satan's lies as when we are suffering" [241]. Such doubts often cause us to question the Lord. 2. Questions in doubt In John's case, he asks a question of Christ's identity, wanting affirmation that what he had preached and lived for was true, or otherwise, was someone else going to fulfill the Messiah's role? "Are You the Expected One, or shall we look for someone else?" The designation, "Expected One," was fairly common in John's day as a title for the Messiah, originating from Psalms 40:7 and Ps 118:26. It conveys the heart longings of faithful Jews for centuries, waiting for Messiah to come with all the blessings and judgments that were promised. 'Did I get the picture right concerning You? Are You the One that I've been describing?' John asks. "Or shall we look for someone else?" Someone else literally means, another of a different sort. Do we need to look for someone that is not like You? That was a serious question that probably pained John to ask. If you struggle with doubt, and you strain toward faith with your questions, follow John's lead. Go to Christ with your questions But doubts do leave questions. Unbelief already has its mind made up, and denies the truths concerning Christ. Doubt in the believer, on the other hand, "is straining toward faith but lacking in something. Often what is lacking is a more thorough understanding of the truth" [Whitney 21]. And so questions arise. Jesus Christ does not reject our questions. He welcomes them because He is the Truth. So if you struggle with doubt, and you strain toward faith with your questions, follow John's lead. Go to Christ with your questions. II. Dispelling clouds of doubt This is such a practical step to take when dealing with doubts. On John's part, rather than souring deeper and deeper in doubt, he sent a small delegation to Christ to settle the issues that plagued his mind. He gives us a very simple, clear pattern for dispelling the clouds of doubt in our own lives. 1. Go to Christ "Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples and said to Him, "Are You the Expected One, or shall we look for someone else?"" Look at this, my doubting friend. John, though detained himself due to imprisonment, sent some of his disciples to Christ. They represented John. He knew that the answers to his questions and lingering doubts would not be found among the Jewish scholars of his day or among the Greek philosophers. He needed to hear from Christ. Is this not what anyone struggling with doubts needs as well? I have often tried to help believers that struggle with doubts, and I'll continue to do so. Don Whitney's How can I be sure I'm a Christian? and Obadiah Sedgwick's The Doubting Believer continue to be excellent helps for doubting Christians. John MacArthur and John Piper both have wonderful material to help doubting believers. But with all such assistance, all that these sources can do is to point to the Source for dispelling the clouds of doubt - Jesus Christ. Christ did not reject John's messengers - He welcomed them. Luke even suggests that Jesus did some special works before the eyes of John's messengers just so that they would have more certainty of Him to pass along to John (Luke 7:21+). Go to Christ in prayer and in the Scriptures. Go to Christ in your meditations. Go to Christ in worship. Go to Christ, and find Him ready to dispel the clouds of doubt. But how are we to go to Him? RESOURCES FOR DOUBTING CHRISTIANS: Don Whitney - BORROW How can I be sure I'm a Christian? : what the Bible says about assurance of salvation Obadiah Sedgwick - PDF The Doubting Believer John MacArthur BORROW Saved Without a Doubt - How to be Sure of Your Salvation Articles and sermons from John Piper and Desiringgod.org 2. Look and listen Notice the words of Christ for John and his disciples, "Go and report to John what you hear and see." Listen to the words of Christ. See the works of Christ. That was our Lord's prescription for times of doubt. Listen to His teaching. Read again the words of our Lord as He taught His first disciples. Read them over and over. Read them consistently and attentively. Jot notes on your thoughts. Underline verses that especially speak to your need. Ponder His sermons and parables. Think upon His counsel with those desperate souls that came to Him. Listen with a view to understanding why He came into the world, how He lived each day, and how He faced distressing times. Consider the nature of His calling for Christian disciples. Think long and hard upon the passion narratives that describe the suffering and death of Christ, and His triumphant resurrection. Look at how He gave assurance to His disciples and followers that no man could pluck them out of His hands. Listen to the preaching and teaching of God's Word. Listen anew to the words of the great hymns that call upon us to look and listen - "when I survey the wondrous cross," my faith looks up to Thee," etc. These disciples were John's eyes and ears, witnessing of Christ on his behalf, and then reporting back to John with all the enthusiasm of those seeing Christ as Lord. When you have trouble making your way to Christ, listen to those who have seen Him and heard Him themselves. Thank God that John had friends to give a report concerning Christ in time of need. You may find help in such friends yourself as you talk about Christ and listen to the testimony of those that have been in His presence. Look to Him. Do not fall into the perilous trap of considering Christ in the abstract as though He was merely a philosophical or religious concept. Think upon Him. Look to Him. Notice that Jesus declared in fulfillment of Messianic prophecy, "The blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (Mt 11:5) That is the way that Isaiah described the Expected One (Isa 61:1-3+). Rejoice in what Christ has done (Isa 61:10). Talk to Him and cry out to Him in your need. Meditate upon His works of mercy and redemption, and then talk with Him about these things. Approach Him as Your great High Priest, who is interceding for you in your need. Ask Him for the Holy Spirit's witness in your life as He promised. Ask for the Spirit to teach you the Word of God and to bring things to your remembrance concerning Christ and His work. Confess your sins before Him. Confess His faithfulness and compassion. Look to His promises made for you in the Word. Assurance of salvation is not a decision that we make - it is a gift from the Lord of our salvation as we listen to Him and look to Him Assurance of salvation is not a decision that we make - it is a gift from the Lord of our salvation as we listen to Him and look to Him. Assurance is ongoing, intended to strengthen us in times of weakness and trial so that we might persevere in the faith. Christ alone can dispel the clouds of doubt, so run to Him. III. Avoiding clouds of doubt Jesus did not deliver John from the circumstances of imprisonment, the very root that may have turned him to doubts. But the words of Christ passed along now through John's disciples, brought comfort to this believer in the hour of trial. He was soon beheaded. But I believe we can rest assured that the cloud was dispelled and John rejoiced in Christ the Lord. Our Lord gives, what I recall Vance Havner calling, "The forgotten beatitude." 'And blessed is he who does not take offense at Me." What did He mean by this forgotten beatitude? 1. Stumbling over blessing To "take offense" at Christ is to stumble over the revelation we have of Him in the Word. Do Christ and His cross offend me? That is the question we must ask ourselves for that helps us to discern the difference between doubt and unbelief. Doubt does not satisfactorily understand the work of Christ on the cross. Unbelief scorns what Christ has done, and denies its effectiveness and necessity. Some people doubt as Christians. Others within Christian influence stumble over Christ because they are not Christians. To them, the cross is a scandal, a barbaric and unnecessary discussion. When we begin to stumble over Christ, I would suggest to you that we do not doubt -- we are instead living in unbelief. To stumble over the Incarnation or His sinless life or His perfect obedience or His co-equality with the Godhead or His eternality is to deny the Person of Christ as He is revealed in the Scriptures. To stumble over the necessity of the cross or Christ bearing our sins before God's judgment or the reality of His resurrection or Christ as the only Savior for sinners or the effectiveness of Christ as High Priest or the certain of Christ's return is to scorn the gospel. This kind of stumbling moves away from Christ. It may be someone that was brought up in church under the teaching of God's Word, but due to stumbling over Christ's person or work, he gradually moves into deeper and deeper unbelief. The denuded Christianity of some who deny the essence of Christ's person and work is in fact, no true Christianity at all. Many accept some of the principles of Christ's teaching while rejecting the biblical revelation of Christ's person and work. They have stumbled over the blessing of Christ and His gospel. Does that describe you? Are any among us slowly moving away from Christ because we find what the Bible teaches concerning Him to be offensive? 2. Blessing over doubt Christ promises blessing or genuine happiness for those not taking offense at Him. "Blessed is he who does not take offense at Me." Richly happy, fulfilled, and satisfied are those that do not find Christ and His work to be a point of stumbling. Conclusion Do you wrestle with doubts this morning? Then go to Christ. Listen to His teaching. Look at His character, promises, and work. Think longingly upon Him. Call upon Him. Bring your questions before Him and His Word. Plead for His Spirit to open your eyes to see the cause of your doubts and then apply His gracious remedy to your own need. Find blessing over doubt by taking refuge in Him. Here is an interesting analysis of Matthew 11 and Matthew 12 "analysis is suggested in general terms by Hagner (1993:298) and addressed in specifics by Davies and Allison (1991:233–234). This approach identifies three sets or collections of passages, each of which contains three elements, the first two stressing unbelief and the third belief: I. First collection (11:2–30) 1. Unbelief: John the Baptist (11:2–19) 2. Unbelief: the towns of Galilee (11:20–24) 3. Belief: “Come unto me” (11:25–30) II. Second collection (12:1–21) 1. Unbelief: Sabbath controversy (12:1–8) 2. Unbelief: Sabbath controversy (12:9–14) 3. Belief: “the hope of the Gentiles” (12:15–21) III. Third collection (12:22–50) 1. Unbelief: the unforgivable sin (12:22–37) 2. Unbelief: an evil generation (12:38–45) 3. Belief: Jesus’ true family (12:46–50) (See Matthew, Mark - Page 159) Halley's Bible Handbook (online) on John's doubting - At the height of John’s popularity, he baptized Jesus and proclaimed Him to be the Messiah. Then, his mission accomplished, he passed off the stage. He had roused the nation and had presented the Son of God. His work was done. However, he continued preaching and baptizing for a few months, moving northward to Aenon (John 3:23) About a year after he baptized Jesus, John was imprisoned by Herod to satisfy the whim of a wicked woman (Matthew 14:1–5). This was at the close of Jesus’ early Judean ministry (Matthew 4:12; John 3:22; 4:35)....As he mused behind dungeon walls, he was puzzled. Jesus was not doing what he thought the Messiah would do. John evidently shared the popular notion of a political messianic kingdom. God did not reveal to him everything about the nature of His kingdom. Even the Twelve were slow to grasp what the kingdom was all about. (See on Matthew 10.) Assuming that John began his ministry shortly before he baptized Jesus, it lasted about a year and a half. Thirty years in seclusion, 1½ years of public preaching, a year and 4 months in prison—and then the final curtain. This is the resume of the man who ushered in the Savior of the world, and of whom Jesus said there had not been born anyone greater (Matthew 11:11)....John was beheaded at about the time of the second Passover (Matthew 14:12–13; John 6:4). Myron Augsburger on John the Baptist - A biographical message on John should include the following: (1) John had a proper understanding of himself, John 1:19–23. (2) John had a clear sense of mission; in John 3:30 he said of Jesus, “He must increase, but I must decrease.” (3) John had a spiritual certainty that radiated, John 5:31–33; as William James said, “Lives based on having are less free than lives based on doing or on being.” (4) John had a reputation for righteousness, Mark 6:20, for he was heard and feared by Herod. (5) John was an effective witness to the truth, John 10:41, for the people said, “All the things that John spoke about this Man were true.” It was said by John Wesley, “Get on fire and they’ll come and watch you burn.” (See The Preacher's Commentary - Vol. 24: Matthew) Vance Havner - Get Your Head Up! It is a day of drooping heads and discouraged hearts. Apart from divine intervention, the world situation is absolutely hopeless. No one knows what to do. Even Christians are infected with the mood. “Why doesn’t God do something? There are more heathen than ever. The gospel is not winning the world. It is going to the Communists.” Even stout hearts fail for fear and many, like John the Baptist in prison, feel like asking our Lord: “Art thou he that should come, or do we look for another?” (Matthew 11:3). We ought to get our heads up. Our Lord said: “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh” (Luke 21:28). But have we not seen all these signs before? Yes, many of them separately and at different times, but never have they all converged simultaneously as now. Our Lord also said: “So also when you see these signs all taken together coming to pass, you may know of a surety that He is near, at the very doors” (Matthew 24:33, amplified new testament). The frightening headlines today mean one thing to this poor world and something entirely different to the Christian. He does not rejoice in the world’s misery but he lifts up his head because he knows it means the redemption of this earth, racked with all the ravages of sin. It means that our bodies, with all their aches and pains, will soon be exchanged for new bodies like our Lord’s. It means the sons of God will soon come into their own. Get your head up, brother! The wise men of this world shake their heads in perplexity, but the humblest Christian with a dollar Bible knows what time it is. He is not too excited over Communism and astronauts and nuclear war and the population explosion and all the passing fads that come and go. He knows that they are the dying gasps of an expiring age and that, when the kingdoms of this world have knocked each other out, the Lord will set up His rule. For that, the Christian lives every moment. He is not looking for something to happen; he is looking for Someone to come. We have another reason for getting our heads up. Our Lord said: “Lift up your eyes, and look on the fields; for they are white already to harvest” (John 4:35). It is not enough to watch the skies for His return. We have work to do. The returning Lord is also the reaping Lord and there are souls to be won. All around us are men and women who are strangers to the grace of God. There is an academic interest in prophecy that glories in our coming redemption but does nothing about the redemption of men and women today. We still have time to snatch some brands from the burning. The night has not yet come when no man can work. “Soon will the season of rescue be o’er” when men will say, “The harvest is past, the summer is ended, and we are not saved” (Jeremiah 8:20). Get your head up! Communism, cocky and confident, has its head up, drunk with the wine of success and sure that it can conquer the world. The church is too often behind closed doors in fear. I am grieved to read and hear so much pessimism from Christian sources, so much hand-wringing among Christian leaders, as though our cause were doomed. Our Lord is doing what He came to do, but we are not doing what we were saved to do. We are not being conformed to the image of God’s Son and we are not making disciples. It is redemption time and reaping time! Heads up to the challenge of the hour and the call of the harvest! “… it is high time to awake out of sleep: for now is our salvation nearer than when we believed” (Romans 13:11). It’s Okay To Ask Go and tell John the things you have seen and heard: that the blind see, the lame walk, . . . the poor have the gospel preached to them. —Luke 7:22 It’s perfectly natural for fear and doubt to creep into our minds at times. “What if heaven isn’t real after all?” “Is Jesus the only way to God?” “Will it matter in the end how I lived my life?” Questions like these should not be given quick or trite responses. John the Baptist, whom Jesus called the greatest of the prophets (Luke 7:28), had questions shortly before his execution (v.19). He wanted to know for sure that Jesus was the Messiah and that his own ministry had therefore been valid. Jesus’ response is a comforting model for us to use. Instead of discounting the doubt or criticizing John, Jesus pointed to the miracles He was doing. As eyewitnesses, John’s disciples could return with vivid assurances for their mentor. But He did more—He used words and phrases (v.22) drawn from Isaiah’s prophecies of the coming Messiah (Isa. 35:4-6; 61:1), which were certain to be familiar to John. Then, turning to the crowd, Jesus praised John (Luke 7:24-28), removing any doubt that He was offended by John’s need for reassurance after all he had seen (Matt. 3:13-17). When my poor soul in doubt is cast And darkness hides the Savior’s face, His love and truth still hold me fast For He will keep me by His grace. —D. De Haan Reassurance comes as we doubt our doubts and believe our beliefs. Matthew 11:3 and said to Him, “Are You the Expected One, or shall we look for someone else?” NET Matthew 11:3 "Are you the one who is to come, or should we look for another?" GNT Matthew 11:3 εἶπεν αὐτῷ, Σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν; NLT Matthew 11:3 "Are you the Messiah we've been expecting, or should we keep looking for someone else?" KJV Matthew 11:3 And said unto him, Art thou he that should come, or do we look for another? ESV Matthew 11:3 and said to him, "Are you the one who is to come, or shall we look for another?" NIV Matthew 11:3 to ask him, "Are you the one who was to come, or should we expect someone else?" ASV Matthew 11:3 and said unto him, Art thou he that cometh, or look we for another? CSB Matthew 11:3 and asked Him, "Are You the One who is to come, or should we expect someone else?" NKJ Matthew 11:3 and said to Him, "Are You the Coming One, or do we look for another?" NRS Matthew 11:3 and said to him, "Are you the one who is to come, or are we to wait for another?" YLT Matthew 11:3 said to him, 'Art thou He who is coming, or for another do we look?' NAB Matthew 11:3 with this question, "Are you the one who is to come, or should we look for another?" NJB Matthew 11:3 'Are you the one who is to come, or are we to expect someone else?' GWN Matthew 11:3 to ask Jesus, "Are you the one who is coming, or should we look for someone else?" BBE Matthew 11:3 To say to him, Are you he who is to come, or are we waiting for another? Are You - Mt 2:2-6 Ge 3:15 12:3 49:10 Nu 24:17 De 18:15-18 Ps 2:6-12 Ps 110:1-5 Isa 7:14 9:6,7 Jer 23:5,6 Eze 34:23,24 Da 9:24-26 Ho 3:5 Joe 2:28-32 Am 9:11,12 Ob 1:21 Mic 5:2 Zep 3:14-17 Hag 2:7 Zec 9:9 Mal 3:1 4:2 Joh 4:21 7:31,41,42 the Expected One - Mt 21:5,9 Mk 11:9 Lu 19:38 Joh 16:14 12:13 Heb 10:37 Matthew 11 Resources - Multiple Sermons and Commentaries Related Passage: Luke 7:20+ When the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?’” Luke 24:11+ (APOSTLES DOUBTED) But these words (THAT HE WAS NOT IN THE TOMB) appeared to them as nonsense, and they would not believe them. Isaiah 61:1-2+ The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives, And freedom to prisoners; 2 To proclaim the favorable year of the LORD, And the day of vengeance of our God; To comfort all who mourn, Isaiah 35:5 Then the eyes of the blind will be opened, And the ears of the deaf will be unstopped. ARE YOU THE EXPECTED ONE? Allen prefaces John's comments writing "At first glance, it seems like a very bad piece of P.R. to have in the Bible! After all, it tells us of how the man who was appointed by God to be the greatest advocate for Jesus in His earthly ministry - a man who, in fact, had been prophesied in the Old Testament Scriptures as the 'forerunner' and 'herald' of our Lord's earthly ministry - expressed a growing sense of disappointment in Him. And yet, the Lord took his doubts seriously; and answered them. And what the Lord told Him in this passage gives encouragement to the rest of us who have those times of doubt - those times when Jesus seems to disappoint us. " (Gregg Allen) Recall that John had said many things about Jesus as recorded in (cf Mt 3:11). And yet Jesus had not fulfilled John's expectations. John had introduced Jesus as the Messiah. John had Denounced sinners but Jesus Dined with them. John expected Jesus to be riding into Israel on a white horse. Instead, it seemed as if He were strolling across the land with a first-aid kit. John remembered what Isaiah said the Messiah would do as in Isaiah 61:1 which said He would "proclaim liberty to captives, and freedom to prisoners." And yet John, a captive and a prisoner, had not been set free. ESV Study Bible page 1832 (borrow) - John is probably concerned because his present imprisonment does not match his understanding of the Coming One’s arrival, which was to bring blessing on those who repented and judgment on those who did not. William
Mateus 11
Spurgeon - Our old proverb says that actions speak louder than words, so an answer in his actions would be more eloquent with these inquirers than even an answer in our Lord’s own words. He bade them look at the evidences of his Messiahship which he gave them by his miraculous cures, and then he said to them, “Go your way, and tell John what things ye have seen and heard.” It would be well if our lives were such that, if any enquired what we were, we should only have to say that they might judge us by what they had seen and heard in our common everyday life and conversation. NET Note on what you have seen and heard - The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5–6; 26:19; 29:18–19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time. C H Spurgeon Commentary on Mt 11:4-5 - Our Lord makes no assertion, but sets clear evidence before the eyes of John’s delegates. He based the evidence of his Messiahship upon his miracles. Why is it that, in these days, it is said that the miracles are rather a trial of faith than a support of it? An unbelieving generation turns even food into poison. What John had heard in prison his messengers were to see for themselves, and then to tell to their imprisoned master. Prison walls cannot shut out news of Jesus; but good news comes best through friends who are personal witnesses. The messengers received command “Go and shew John again those things which ye do hear and see. ” Of hearing and seeing they had more than they could fully report, and more than enough to make them see for themselves that Jesus was the Christ. The cures wrought were all beneficent, superhuman, and of a kind foretold by the prophets as signaling the coming of Messiah. The proof was cumulative: the argument increased in power. The last two proofs are evidently placed as the climax of the argument: “The dead are raised up, and the poor have the gospel preached to them. ” These two wonders are placed side by side. There is as much of the miraculous in the poor man’s gospel as in the dead man’s resurrection. John’s disciples had come at a right time when our Lord’s work was in full swing, and all these wonderful works were following each other rapidly. Jesus is his own proof. If men would have arguments for the gospel, let them hear and see what it is, and what it does. Let us tell to souls in the prison of doubt what we have seen Jesus do. Lawrence Richards - Even John seemed to have expected Jesus to set up an earthly kingdom. To settle his doubts, he sent his followers to put the question to Jesus directly: “Are You the One?" Jesus listed specific healing works John’s followers had seen, because the Old Testament declared that in the Messianic Age just such works would be performed! Isaiah 35 says, “Your God will come,” and while the passage speaks of divine retribution, it also says, “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the tongue of the dumb shout for joy” (Isa 35:4–6; cf. Isa 61:1–2). The evidence of Christ’s works alone was sufficient to identify Him as the Messiah: as Israel’s God, come at long last! The answer surely was enough for John. He would set aside his preconceived ideas about how God must work, and simply trust. The other day our Florida lottery reached 22 million dollars. “I’m praying about a ticket,” a friend said. “God surely would want one of His own to have that money. Only a Christian could use it wisely.” It seems logical, all right. Yet it’s an idea of how God must work that is based on human reasoning. Like John of old, you and I must be willing to set aside all preconceived ideas. We have evidence of God’s love in the Cross. Now we are to simply trust that what He chooses to do is what’s best. By the way. No lottery win for my friend. Yet. Myron Augsburger on Go and report - While John was asking for “proof” of Jesus’ messiahship, Jesus, instead of offering proof, gave him evidence. The walk of faith most often means to accept evidence in the place of proof. God is His own proof and faith will not stop short of coming to God Himself. The evidence which Jesus gave was that the prophet’s words were being fulfilled (Is. 35:5; 61:1), that the messianic age had dawned with the Messiah’s activities. (See The Preacher's Commentary - Vol. 24: Matthew) Report (declare, tell, announce, proclaim) (518) apaggello rom apó = from + aggéllo = tell, declare from aggelos = messenger, one who speaks in place of one who has sent him) means to bring a message from any person or place. To bring tidings from a person or thing. To relate, inform, tell what has occurred. In the present context the idea is to announce openly. Apaggello is the carrying of tidings or messages from the authentic source. Apaggello summarized (1) Carry back a message from a happening and thus give an account of something (to report, announce, tell, inform) (2) To proclaim or announce. To make something known publicly. It was used of a messenger, to bring tidings, report, announce Ryle on Go and report to John what you have seen and heard - We should mark in these verses, the peculiar answer which the disciples of John received from our Lord. We are told that “in the same hour He cured many of their infirmities and plagues.” And then, “He said unto them, Go your way, and tell John what things ye have seen and heard.” He makes no formal declaration that he is the Messiah that was to come. He simply supplies the messengers with facts to repeat to their master, and sends them away. He knew well how John the Baptist would employ these facts. He would say to his disciples, “Behold in him who worked these miracles, the prophet greater than Moses.—This is he whom you must hear and follow, when I am dead.—This is indeed the Christ.” (Luke 7) 🙏 THOUGHT -
Mateus 11
Spurgeon - According to our Lord’s testimony, the preaching of the gospel to the poor is as great a proof of his Messiahship as the raising of the dead. Then how highly it ought to be prized by them, and how glad should they be who have the gospel now preached freely in their hearing! 🙏 THOUGHT - How sad that the Health/Wealth teachers (most are false) promote physical healing ahead of the greatest need, spiritual healing! Go back and tell John that the love of God is here William
Mateus 11
Spurgeon - The wind on the banks of the Jordan, where there are plenty of reeds growing; — did you see a man who would bow before every breath of popular favor or popular wrath? Was John the Baptist such a man as that? No, certainly not. Marvin Vincent on to see - expresses the calm, continuous contemplation of an object which remains before the spectator. Compare John 1:14. Another verb is used in Christ’s repetition of the question, Mt 11:8, 9; ἰδεῖν in the ordinary sense of seeing. The more earnest expression suits the first question. Regarding the verb see Pulpit Commentary has an interesting comment - It almost suggests that they went out as though to see a spectacle. They were stirred by no deeper motive. Bengel compares John 5:35+ "He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light." Jesus' question also highlights the contrast between John’s prophetic boldness and the fickleness of the crowds. John stood firm in truth, even when it cost him his freedom and eventually his life. Jesus’ words remind us that true servants of God are not driven by public opinion or fear of man, but by obedience to God’s calling. As Proverbs 29:25 teaches, “The fear of man lays a snare, but whoever trusts in the Lord is safe.” Similarly, Ephesians 6:13 urges believers to “take up the whole armor of God… and having done all, to stand firm.” John’s ministry exemplified that kind of spiritual strength and conviction. In a broader sense, Jesus’ question invites all who hear Him to examine their motives and expectations. Many sought John for spectacle or novelty, but Jesus calls them to recognize the deeper spiritual reality—that John was the forerunner of the Messiah, fulfilling Isaiah’s prophecy of “the voice of one crying in the wilderness” (Isaiah 40:3). Just as in Luke 11:7, where Jesus uses a parable to teach persistence and trust in God’s character, here He uses a question to draw the crowd toward spiritual discernment and faith. Ultimately, Matthew 11:7 reminds us that God’s messengers are not shaped by the winds of culture or convenience, but by the unchanging truth of His Word. John’s steadfastness points us to Christ Himself, who is “the same yesterday and today and forever” (Hebrews 13:8). NET NOTE - There is a debate as to whether one should read this figuratively ("to see someone who is easily blown over?") or literally (Grk "to see the wilderness vegetation?… No, to see a prophet"). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert. J C Ryle on What did you go out into the wilderness to see? - Let it be noted that both here and in the two following verses the question is equivalent to a strong and positive affirmation. It is as if our Lord had said, “John the Baptist was not a reed shaken by the wind,”—“was not a man clothed in soft raiment,”—“was not merely a prophet.”—Such a form of expression is not uncommon in the Bible. A striking example is to be seen in the famous question, “What shall it profit a man to gain the whole world and lose his own soul?” It is equivalent to saying, “It shall profit him nothing at all.” (Luke 7) Pulpit Commentary - When the messengers of John were departed, the Lord, fearful lest the people who had been standing by and listening to the question which the Baptist had put, and his answer, should entertain any disparaging thought of a great and sorely tried saint of God, spoke the following noble testimony concerning that true, faithful witness. It has been termed the funeral oration of John; for not long after it had been spoken he was put to death by Herod Antipas. The imagery was taken from the scenery in the midst of which John the Baptist had principally exercised his ministry — the reedy banks of Jordan. It was surely to see an everyday sight — a weak vacillating man blown to and fro with every wind. John, though his faith failed him for a moment perhaps, was no wavering reed. See (2300)(theaomai from tháomai =to wonder, from thaúma = wonder, admiration <> English = theatrical spectacular performance) means (1) to have an attentive look, to have regard for something, to contemplate, to take in with one's eyes (implying that one is impressed by what he sees - see use in Mt 22:11). Theaomai implies an intent contemplative gaze. The point is that it is not a mere glance or quick look, but a long, searching gaze (e.g., Lk 23:55). Theaomai describes intelligent beholding, a "careful and deliberate vision which interprets its object" (G. Abbott-Smith). It means to gaze at a show or demonstration or to watch as in a theater. (thus giving us the origin of our English word "theater"). THEAOMAI - 22V - Matt. 6:1; Matt. 11:7; Matt. 22:11; Matt. 23:5; Mk. 16:11; Mk. 16:14; Lk. 5:27; Lk. 7:24; Lk. 23:55; Jn. 1:14; Jn. 1:32; Jn. 1:38; Jn. 4:35; Jn. 6:5; Jn. 11:45; Acts 1:11; Acts 21:27; Acts 22:9; Rom. 15:24; 1 Jn. 1:1; 1 Jn. 4:12; 1 Jn. 4:14 Reed (2563)(kalamos) refers to a flexible stalk or stem of a plant. It refers to the plant itself which is easily shaken (bent or broken) and which sways in the wind (Mt. 11:7; 12:20 from Isa. 42:3; Lk 7:24; 1 Ki 14:15; Job 40:21). Kalamos can refer to the stalk which is cut for use, e.g., as a mock scepter in mocking Jesus, a "scepter" the soldiers then took and began to beat our Lord on the head (Mt. 27:29, 30). Kalamos describes a measuring reed (rod) in the Revelation and Ezekiel (Rev. 11:1; 21:15, 16; Ezek. 40:3, 5, 6 - see below for all uses in Ezekiel). Kalamos was used of reed for writing, (3 John 1:13; Ps. 44:1) which was used on papyrus. Used in medicine for insufflation, etc. Mattoon - A "reed" is the cane-like grass that grows on the banks of the Jordan River. It grew twelve feet high with beautiful blossoms at the top. It was so slender that it yielded to a gust of wind by laying flat and then would stand upright again when the wind ceased. To compare a person to a reed was to say that the person was without moral fiber or courage, easily tossed about by various opinions, never taking a stand on anything. In addition, reeds were everywhere; they were commonplace. Obviously, the people did not flock into the wilderness to see something commonplace, nor did they go to see a weak and fearful person. Instead, the people were attracted by John's fiery preaching and willingness to speak out against sin. John was a man that stood firm and straight, no matter what way the winds of society were blowing. He was like a majestic oak tree that was unmoved by the gale winds of turbulent circumstances. John stood for the truth no matter where others stood or how much pressure was exerted upon him. He refused to compromise with evil, even if it meant he would lose his freedom. The hammer of Hell pounded him on the anvil of conformity, yet the sparks of his life revealed his hardness and unwillingness to compromise or conform to heathen molds and evil expectations.(Treasures from the Scriptures) Matthew 11:8 “But what did you go out to see? A man dressed in soft clothing? Those who wear soft clothing are in kings’ palaces! NET Matthew 11:8 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes are in the homes of kings! GNT Matthew 11:8 ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν. NLT Matthew 11:8 Or were you expecting to see a man dressed in expensive clothes? No, people with expensive clothes live in palaces. KJV Matthew 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. ESV Matthew 11:8 What then did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings' houses. NIV Matthew 11:8 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings' palaces. ASV Matthew 11:8 But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in king's houses. CSB Matthew 11:8 What then did you go out to see? A man dressed in soft clothes? Look, those who wear soft clothes are in kings' palaces. NKJ Matthew 11:8 "But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. NRS Matthew 11:8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. YLT Matthew 11:8 'But what went ye out to see? -- a man clothed in soft garments? lo, those wearing the soft things are in the kings' houses. NAB Matthew 11:8 Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. NJB Matthew 11:8 Then what did you go out to see? A man wearing fine clothes? Look, those who wear fine clothes are to be found in palaces. GWN Matthew 11:8 Really, what did you go to see? A man dressed in fine clothes? Those who wear fine clothes are in royal palaces. BBE Matthew 11:8 But what went you out to see? a man delicately clothed? Those who have fair robes are in kings' houses. A man - Mt 3:4 2Ki 1:8 Isa 20:2 Zec 13:4 1Co 4:11 2Co 11:27 Rev 11:3 Matthew 11 Resources - Multiple Sermons and Commentaries JOHN'S CLOTHING REVEALS HE IS THE MAN They say clothes make the man. This idiom says you can judge a man's character by the clothes he wears. Well John's clothing proved he was the man he claimed to be, a prophet and forerunner of the Messiah. John would probably not have made the front cover of GQ (Gentleman's Quarterly)! But what did you go out to see? A man dressed in soft (malakos) clothing (himation)? Those who wear soft (malakos) clothing are in kings’ palaces - Jesus now describes John B's appearance stating he is not a silk and satin courtier. In fact, Mt 3:4 states John B "had a garment of camel’s hair, and a leather belt about his waist; and his food was locusts and wild honey." Probably many in the throng had been among those who went out to John when he was popular at the beginning of his ministry. And so the second point of defending John was that he was not a rich man. Anyone who saw him knew that was the case. He was in a palace of sorts at this very time but in the dungeon of the palace! As Michael Andrus says "John is no pantywaist, no bootlicker ready to kowtow to the political authorities. He has lived the hardest of lives on the simplest of rations in the roughest of places. Instead of indulging in luxury in a king’s palace he has openly rebuked the king, earning himself a reservation at Herod’s Hanoi Hilton. (When God Sits on His Hands) Phil Newton explains that "It was customary for the king's friends to be rewarded for their loyalty by wearing the luxurious clothing of royalty. But such were the king's friends because they told the king precisely what he wanted to hear rather than what he needed to hear. They were his "Yes-Men" - stroking the kingly ego in order to live in ease and comfort. John wore no such clothing of kingly favor. He dressed in rough, scratchy camel hair and had a leather girdle about his waist. He knew nothing of the comforts of king's palaces but only about the king's dungeon. John was no politician, testing the winds of public or royal opinion before he preached. He was a man of strong convictions, so much so that he would face imprisonment and death to denounce the adulterous ways of Herod Antipas. Convictions are strong, unbending positions that one holds because of his understanding of truth and law. It seems that we scarcely see convictions these days. Many politicians are known for flip-flopping on their promises and positions. Many of the media stars seem to be conviction-less, being moved like the tall river grass in the wind by gales of rationalism. But Christ honored the convictions demonstrated by John the Baptist. John did not dampen his finger to check the winds of popular opinion before declaring his positions. He stood firmly upon truth - even if it cost him dearly. That, my brethren, is what it means to have convictions. And that is a seed of greatness. C H Spurgeon Commentary - Did you see a man of courtly manners, costly dress, pompous diction, delicate expressions? Was John a court preacher, fit to flatter royal ladies? If so, how came he to be in the wilderness? Behold, they that wear soft clothing are in kings’ houses. John was hated for his plain rebukes, and revenge against him burned in the heart of one near the throne because he knew not how to be silent in the presence of royal sin. John the Baptist was not in the palace: he had been promoted to the prison. His style had grated on the ear of a shameless princess; for he knew not how to speak soft words like those who are “clothed in soft raiment. ” Thus does our Lord bear witness to John who came to be his witness. Sammy Burgess on A man dressed in soft (malakos) clothing - Jesus was no doubt referring to the courtiers of King Herod, whose luxurious lifestyle typified "soft raiment." The art of these courtiers was the flattery of the king. Jesus was asking, "When you heard John did you hear some spineless sissy who only sought to make you feel better, or do you hear someone that pulled out a dagger and went straight for the heart. Spurgeon on a man dressed in soft (malakos) clothing, etc - They do not preach repentance. As is their clothing, so is their doctrine. They try to show a royal road to heaven — a smooth and easy path. But was John the Baptist a preacher of that kind? No, that he was not. John had been preaching in the desert, with all his might warning sinners to flee from the wrath to come. He was no court preacher, but a minister to the multitude, who delivered his heaven-inspired message in his own straightforward earnest style. J C
Mateus 11
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Zodhiates writes that idou is a "demonstrative particle. “Lo and behold!”, serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kai (and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mt 23:34; Lk 13:16; Acts 2:7). (The Complete Word Study Dictionary: New Testament. AMG) Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Dear reader, have you experienced this "Behold" in your life? If not, then read Acts 4:12, 16:31, Romans 10:9, 10, John 1:12, 13, Ephesians 2:8,9,10 so that you too might "Behold" the glory of the risen Son in your life (see the following comment) and experience a brand new life in Christ. Baker says that behold emphasizes the dramatic aspect of the change in 2Co 5:17 "as if the reader is watching it occur, almost like observing a sunrise (Ed: It is early in the morning as I write this note. I am on the Texas coast overlooking the Gulf of Mexico and the bright orange sun has literally just peeked over the distant horizon of the ocean - and my reaction was literally to stop and behold! And then to praise Him for His glory. Ps 19:1). One minute it is dark and hazy, the next, the sun has popped out and one “beholds” its wonder as it transforms the shimmering landscape (Ed: As I watch the sun slowly rise in over the ocean, the shimmering waves shout out "Glory to God in the highest"!). (Baker, W. R. 2 Corinthians. The College Press NIV commentary. Joplin, MO: College Press Pub) (Bolding added) Written (1125) grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. (Click to review all 191 uses of grapho in the NAS) It is written occurs 76 times in the NAS. When we were children and our parents told us to do something and we questioned "Why?", the answer was usually "Because I said so!". Why are we commanded to be holy? Because God said so! A popular saying is "God said it, I believe it, that settles it." This sounds good but isn't accurate because God's Word is true, regardless of whether we believe it or not. A more accurate "saying" would be "God said it, that settles it!" It is written should put a stop to every complaint or excuse. Paul is saying don't judge but remember you will appear before Me to give an account (as the next verse clarifies). This sobering thought should motivate us to obey this injunction. The original sense of grapho was to carve or to engrave as deduced from uses in the Septuagint (where grapho occurs some 300 times usually for the Hebrew kathab 03789) such as the following… Write (LXX = grapho) on them (LXX = lithos = stones) all the words of this law (Deut 27:3) Send (649) apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To send out; to commission as a representative, an ambassador, an envoy. The idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29). Three things are true of the person sent from God. (1) He belongs to God, who has sent him out. (2) He is commissioned to be sent out. (3) He possesses all the authority and power of God, who has sent him out. (Practical Word Studies) Messenger (32) aggelos/angelos [gg in Greek is pronounced ng] possibly from ago = to bring) literally means a messenger (one who bears a message - Lk 1:11, 2:9, etc or does an errand). Most of the NT uses refer to heavenly angels (messengers) who are supernatural, transcendent beings with power to carry out various tasks. John the Baptizer is a natural man with a supernatural message! All uses of aggelos that refer to angels are masculine gender (the feminine form of aggelos does not occur.) Prepare (builder, built, construction)(2680) kataskeuazo from kata = intensifies the meaning of + skeuazo = prepare, make ready) means to prepare, make ready, put in a state of readiness (Mk 1:2+). To build, construct, erect, create (Heb 3:3-4+, Heb 11:7+, 1 Pe 3:20+). To furnish or equip (Heb 9:2, 6+). Kataskeuazo means to make, construct or erect with idea of adorning and equipping with all things necessary. Kataskeuazo was used in the papyri with reference to the visit of a Roman senator to the Fayum. Directions are given for his welcome; “take care that at the proper places the guest-chambers be got ready." (Moulton and Milligan) Kataskeuazo is used 10x - builder(2), built(1), construction(1), prepare(3), prepared(4). Mt. 11:10; Mk. 1:2; Lk. 1:17; Lk. 7:27; Heb. 3:3; Heb. 3:4; Heb. 9:2; Heb. 9:6; Heb. 11:7; 1 Pet. 3:20 Way (road, journey)(3598) hodos can refer to a literal road but clearly is used figuratively by Jesus to describe the course of one's conduct or behavior. Gingrich - way—1. literal—a. as a place: way, road, highway Mt 2:12; 3:3; Mk 10:46; Lk 8:5; Ac 8:26, 36. hodon with gen. toward Mt 4:15 .—b. as an action: way, journey Mt 10:10; Mk 8:3; Lk 12:58; 24:35; Ac 9:27. sabbatou odos = a Sabbath day's journey Ac 1:12.—2. figurative—a. way Mt 7:13f; 10:5; Lk 1:79; Jn 14:6; Ac 2:28; 16:17; Ro 3:17.—b. way of life or acting, conduct Mt 21:32; Lk 20:21; Ro 11:33; Jas 5:20; Hb 3:10; 2Pe 2:21; Rev 15:3.—c. the Way or teaching, of Christianity Acts 9:2; 19:9, 23; 22:4; 24:14, 22; 1Co4:17; 2 Pt 2:2. [odometer] Friberg - (1) literally; (a) as any place along which one travels, translated according to the context: way (Mt 2.12), road (Lu 10.31), path (Mk 4.4), street (Mt 22.10), highway (Mt 4.15); (b) as an act of traveling journey, way, course (Mt 10.10); (c) in adverbial expressions: en route, on the way (Mt 5.25); along the way (Lk 10.4); literally Sabbath day's journey, i.e. about 800 meters or 2,000 paces ( Acts 1.12); day's journey (Lk 2.44); (2) figuratively; (a) as a manner of living and acting way of life, type of conduct (Jude 1:11); (b) as a system of doctrine, specifically Christianity the Way (Acts 24.14); (c) as a means of entering into something way (Mt 3.3; 7.13; Heb 10.20) (Borrow Analytical Lexicon of the Greek New Testament) JOHN THE BAPTIST SUMMARY Related Resources on John the Baptist: G J Goldberg - John the Baptist and Josephus Who was John the Baptist in the Bible? Was John the Baptist really Elijah reincarnated? - (Excerpt click link at left for full explanation) - John did for Jesus what Elijah was to have done for the coming of the Lord, but he was not Elijah reincarnated. Jesus identified John the Baptist as Elijah, while John the Baptist rejected that identification. How do we reconcile these two teachings? There is a key phrase in Jesus’ identification of John the Baptist that must not be overlooked. He says, “If you are willing to accept it, he is Elijah.” In other words, John the Baptist’s identification as Elijah was not predicated upon his being the actual Elijah, but upon people’s response to his role. To those who were willing to believe in Jesus, John the Baptist functioned as Elijah, for they believed in Jesus as Lord. To the religious leaders who rejected Jesus, John the Baptist did not perform this function. Did John the Baptist lose his faith in Jesus as the Messiah (Matthew 11:3; Luke 7:19)? In what way was John the Baptist the greatest (Matthew 11:11)? What was the meaning and importance of the baptism of John the Baptist? Why did John the Baptist refer to the Pharisees as a brood of vipers? Whyte's Dictionary of Biblical Characters - John the Baptist Baker Evangelical Dictionary John the Baptist Easton's Bible Dictionary John the Baptist Fausset Bible Dictionary John the Baptist Hastings' Dictionary of the Bible John the Baptist Hastings' Dictionary of the NT John the Baptist Watson's Theological Dictionary John the Baptist International Standard Bible Encyclopedia John the Baptist Kitto Biblical Cyclopedia John the baptist The Jewish Encyclopedia John the Baptist Warren
Mateus 11
Spurgeon - “Frequently complaints are made and surprise expressed by individuals who have never found a blessing rest upon anything they have attempted to do in the service of God. ‘I have been a Sunday-school teacher for years,’ says one, ‘and I have never seen any of my girls or boys converted.’ No, and the reason most likely is you have never been violent about it; you have never been compelled by the Divine Spirit to make up your mind that converted they should be, and no stone should be left unturned until they were. You have never been brought by the Spirit to such a passion, that you have said, ‘I cannot live unless God bless me. I cannot exist unless I see some of these children saved.’ Then, falling on your knees in agony of prayer, and putting forth afterwards your trust with the same intensity towards heaven, you would never have been disappointed, ‘for the violent take it by force.'” Walter Kaiser - Forcefully into the Kingdom? See page 444 Hard Sayings of the Bible Matthew (Mt 11:12) and Luke (Lk 16:16) appear to present us here with two versions of one and the same original saying. We have to try to determine what each of the two versions means in the context in which either Evangelist has placed it; then, if possible, we have to determine what the original saying meant in the context of Jesus’ ministry. Both versions agree on this: the ministry of John the Baptist was an epoch marking the end of one age and the approach of a new. “All the prophets and the law prophesied until John” (Mt 11:13 RSV). John himself belonged rather to the old age than to the new. He is viewed as being the last and greatest of the “goodly fellowship of the prophets”; while he was the herald of the new order he did not actually participate in it. When his public ministry was forcibly ended by his imprisonment, that was the signal for Jesus to embark on his ministry in Galilee, with the proclamation that the kingdom of God had drawn near. “Since that time,” says Jesus in Luke’s version of his words, “the good news of the kingdom of God is being preached.” That was a statement of fact, which his hearers must have recognized. But in what sense is everyone forcing his way into it, or “enter[ing] it violently” (RSV)? Luke includes his version in a series of sayings inserted between the story of the dishonest steward and the story of the rich man and Lazarus and linked together by the general theme of law. “Everyone forces his way in,” says the NEB; the TEV has the same wording. This might suggest something like a universal gate-crashing, which does not tally too well with some other sayings of Jesus on the relative few who will enter the kingdom, such as “Make every effort to enter through the narrow door; because many, I tell you, will try to enter and will not be able to” (Lk 13:24; Mt 7:13–14). But perhaps the meaning is “Everyone who enters must force his way in,” which implies the same kind of determined and vigorous action as “Make every effort to enter” or “Strive to enter” (RSV). So far as the Lukan version of the saying goes, this could well be its meaning. It was no doubt this interpretation of it that moved an eighteenth-century hymn-writer to say, in language which probably sounded less strange in his contemporaries’ ears than it does in ours: O may thy mighty word Inspire each feeble worm To rush into thy kingdom, Lord, And take it as by storm! But Matthew’s version now demands our attention. Where Luke says, “The good news of the kingdom of God is being preached,” Matthew says, “The kingdom of heaven has suffered violence.” But there is an ambiguity in the particular form of the Greek verb in this clause; it may have passive force, meaning “has been treated with violence” or “has been suffering violence,” or it may have intransitive force, meaning “has been acting violently” or “has been forcing its way in.” It could be said in favor of this last interpretation that in the ministry of Jesus the kingdom of heaven was on the march, taking the field against the forces of evil that held the souls and bodies of men and women in bondage. The mighty works that were an essential part of his ministry were the “powers of the age to come” invading the present age and establishing a beach-head on its territory that was destined to expand until nothing of the old order was left. If the passive force of the verb be preferred, then Jesus says that from the time of John the Baptist the kingdom of heaven has been violently attacked. If the passive force of the verb be preferred, then Jesus says that from the time of John the Baptist the kingdom of heaven has been violently attacked. This meaning too could fit the setting of the words. Matthew records them among several of Jesus’ sayings about John (including the description of him as unsurpassed among those born of women), which he appends to the incident of John’s messengers who were sent to question Jesus. It could be said that the imprisonment of John the Baptist (with his ensuing execution) was one instance of a violent attack on the kingdom of heaven by forces opposed to it—whether one thinks of human forces or demonic forces using men as their instruments. Further attacks were to be experienced until they reached their climax in the arrest and crucifixion of Jesus himself. The same meaning could be attached to the following clause: “and men of violence take it by force” or “men of violence seize it.” In that case, the two clauses say very much the same thing. But the “men of violence” need not be those who violently attacked the kingdom which Jesus proclaimed. There were other “men of violence” around at the time—those who came to be known as the party of the Zealots. They were passionately devoted to the bringing in of the kingdom of God, but their methods were clearly contrary to those which Jesus practiced and recommended. The kingdom of God, as they understood it, was a new order in which the Jewish people would live in freedom from Gentile rule, subject to no king but the God of their fathers. This new order could be introduced only by the forcible expulsion of the occupying Roman power from Judea. Many of Jesus’ hearers could remember the revolt of one such “man of violence,” Judas the Galilean, in A.D. 6. That revolt was crushed by the Romans, but the spirit which inspired it lived on. It could be said that men of this outlook were trying to take the kingdom of God by force, and on the whole it seems most probable that Jesus was referring to them. Matthew’s wording, then, seems to mean that, despite the setback which the cause of God might have seemed to suffer by the imprisonment of John the Baptist, his kingdom has in reality been advancing irresistibly ever since. Men of violence may attempt to speed its progress by armed force, but that is not the way in which its triumph will be assured. When Luke’s account and Matthew’s are compared, it appears that Matthew’s wording is more relevant to the immediate circumstances of Jesus’ ministry, while Luke’s wording generalizes the application of the saying, showing how its principle continued to work itself out in the worldwide proclamation and progress of the gospel. The good news was still being made known, and it still called for courage and resolution to enter the kingdom of God. Norman Geisler - When Critics Ask MATTHEW 11:12—How can God’s sovereign and peaceful kingdom be entered by force? PROBLEM: Paul declared that the kingdom (rule) of God is “peace and joy in the Holy Spirit” (Rom. 14:17). However, Matthew says “the kingdom of heaven suffers violence, and the violent take it by force.” How can one enter God’s kingdom by force? SOLUTION: This is a difficult passage, and it has been interpreted several ways. Some take it to mean that the kingdom is violently taken by its enemies. That is, the forceful religious leaders of Jesus’ day were resisting the kingdom introduced by John. They wanted a kingdom, but not the kind that was being offered by John and Jesus (cf. Ro 10:3). However, some object that this is opposed to the context that is expressing the greatness of John the Baptist and the contrast between his day and Christ’s. Others see the “violence” as a figure of speech meaning, first, that the kingdom breaks through or intrudes itself with great power and abruptness. Then, the intense endeavors of people who on the preaching of John were taking the kingdom by storm. On this view, it is speaking of the response to John’s preaching as a great popular uprising, a storming of the kingdom of God by people rushing with eagerness to get in it with a violent zeal. This explains the use of the term “violence” and fits the overall context. James Smith - POSSESSION BY FORCE “And from the days of John the Baptist until now, the Kingdom of Heaven is gotten by force, and the violent take it by force” (Matt. 11:12). Introduction. At first sight this verse seems somewhat hard to understand. Weymouth renders it, “But from the time of John the Baptist till now, the Kingdom of the Heavens has been suffering violent assault, and the violent have been seizing it by force.” If this verse means anything, it means possession by force. But is that correct? “I thought the trustful soul secured by faith the Kingdom?” That is true, but what is faith? “Faith is a living power from Heaven Which grasps the promise God has given.” This text really eulogises intense earnestness. It is quite true that earnestness without faith cannot secure the Kingdom, yet it is equally true to say that faith and violence are inseparably connected. Indeed, faith is a force to be reckoned with. I. John’s Hearers Became Violent, or intensely earnest. It is quite evident that our Lord by these words is describing the intense earnestness of the hearers of John the Baptist. Aroused by the trumpet-call to repentance, vast multitudes eagerly received John’s teaching, and pressed forward to enjoy the benefits. This statement is really our Lord’s commendation of the success of John’s preaching. No preaching is of real practical value unless it leads the hearers to press forward and take the Kingdom by force. II. Easy Going Age. This is an easy going age. “Short and easy methods” are the rule of to-day. This modern craze has invaded the religious realm. Samuel Rutherford has a remark applicable to-day: “Many are blinded in rejoicing in a good cheap conversion that never cost them a sick night.” What he objected to was the desire of many for a salvation without a sigh or tear, without a sleepless night. True, “Weeping will not save me,” but it proves you are repentant, and a fit subject to be saved. Oh, if we see ourselves as God does, it will rend our hearts. Are we right in denouncing old methods of leading sinners to Christ. Remember, easy got, easy go. III. A Rewarder of them that Diligently seek Him (Heb. 11:6). But we would like us first to see that our text conveys a timely message to Christian believers. This is a text one wishes could be ever before us. Are we ever desperate in our prayers, crying with Jacob, “I will not let Thee go until Thou bless me?” 1. SOME OF US DESIRE THE FULNESS OF THE SPIRIT. You have asked God for His fulness, and you have not received it. Why? Because not half in earnest about it. 2. SOME OF US LAMENT OVER OUR CORRUPTION, and long for more holiness. How much time do you spend on your knees asking for heart purity? Is William Law’s statement true in your case? “What made the primitive Christians such eminent instances of piety? If you will here stop, and ask yourselves why you are not as pious as the primitive Christians were, your own heart will tell you, that it is neither through ignorance, nor inability, but purely because you never thoroughly intended it.” 3. SOME SAY: “Why, my relatives, my husband, wife, children, scholars are not converted I cannot understand, for I ask God frequently.” Have you ever spent one solid hour with God on this matter? 4. THESE MERCIES GOD WILL NOT GIVE TO US ON THE GROUNDS ONLY OF OUR EARNESTNESS. But the earnestness proves that we feel our lack of these coveted mercies, and that we shall value them aright when given. 5. If our text conveys a timely message to the Christian it certainly speaks loudly to the non-Christian. C H Spurgeon - Holy violence (Full sermon Holy Violence - audio version) “From the days of John the Baptist until now the kingdom of God suffereth violence, and the violent take it by force.” Matthew 11:12 Frequently complaints are made and surprise expressed by individuals who have never found a blessing rest upon anything they have attempted to do in the service of God. “I have been a Sunday-school teacher for years,” says one, “and I have never seen any of my girls or boys converted.” No, and the reason most likely is, you have never been violent about it; you have never been compelled by the divine Spirit to make up your mind that converted they should be, and no stone shall be left unturned until they were. You have never been brought by the Spirit to such a passion, that you have said, “I cannot live unless God bless me; I cannot exist unless I see some of these children saved.” Then, falling on your knees in agony of prayer, and putting forth afterwards your trust with the same intensity towards heaven, you would never have been disappointed, “for the violent take it by force.” And you too, my brother in the gospel, you have marvelled and wondered why you have not seen souls regenerated. Did you ever expect it? Why, you preach like one who does not believe what he is saying. Those who believe in Christ, may say of you with kind partiality, “Our minister is a dear good man;” but the careless young men that attend your ministry say, “Does that man expect to make me believe that which he only utters as a dry story, and to convince me when I see him go through the service with all the dullness and monotony of dead routine?” Oh, my brethren, what we want today in the churches is violence; not violence against each other, but violence against death, and hell, against the hardness of other men’s hearts, and against the sleepiness of our own. John
Mateus 11
Spurgeon - They are like unto children sitting in the marketplace, at play; the playing of children is often according to the manners and customs of grown up people....“You would not play a merry game when we asked you to do so.”....“You would not play either at funerals or weddings.”...These children could not agree as to what game they would play. “Come,” they said, “let us imitate a wedding, we will pipe, and you can dance.” But the others would not dance. “Well,” they said, “let us play at something. Let us imitate a funeral; we will be the mourners.” Then the others would not weep. They would agree to nothing that was proposed, and that is the point of the Saviour’s analogy, that there are multitudes of men who always quarrel with any kind of ministry that God may send to them. This man’s style is much too florid; he has a superabundance of the flowers of oratory. That other man is much too dull; there is nothing interesting about his discourses. This man is too coarse; he is so rough as even to be vulgar. That other man is too refined, and uses language which shoots over people’s heads. It is easy to find fault when you want to do so. Any stick will do to beat a dog, and any kind of excuse will do to allow your conscience to escape from the message of an earnest ministry. Our Lord told the people that this was the way they had acted towards Himself and John the Baptist. J J Knapp - Mourning and Singing Matthew 11:17 The inflexible heart of Messiah’s contemporaries was pictured effectively in the parable of the wilful children who played in the market place. In easterly vividness and with the childlike urge to imitate the impressive events of adult life, at times a song of mourning was started, as could be heard with each procession of mourning from the hired mourners, and then again the flute was taken up, as this was wont to take place in the procession of the bridegroom. However, children did not always want to play along, and so we understand the complaint, that their companions directed to them: “We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.” Equally stubborn was the generation amongst which Jesus with His herald, John the Baptist, had appeared. John was a preacher of penitence, dressed in a garment of camel’s hair, with a leather girdle about his loins, living in the wilderness, feeding himself with grasshoppers and wild honey, and threatening the unrepentant with the axe that was already laid at the root of the tree; yes, pressing upon them that, if they would not repent, they would face an inescapable doom,—he sang them a song of mourning, but they had not come to the brokenness of heart, they had not mourned. Jesus Himself, in contrast, had appeared in the midst of the people, eating and drinking, sharing in their well and woe, doing good and blessing, with promises of grace and peace, forgiveness of guilt and righteousness,—He played upon the flute, but they had also rejected Him in unbelief and had even called Him a glutton and a winebibber, they had also refused Him the agreement of their heart and had not danced upon His playing of the flute. Let this unbelief not be found with any one of us. Both the song of mourning of John and the playing on the flute of Jesus we need, it is only a characterization of the message of repentance and the message of grace. Whosoever has ears to hear, let him hear, listening to the moving song of repentance, that speaks of sin and guilt, of righteousness and of judgement, of the demand of inner sorrow and of an upright repentance, and that makes us to ask in tears: “LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?” However, also let him listen to the playing of the flute of grace: peace by the blood of the cross for the deepest fallen one and for the remotest wandering one in the way of faith; salvation for the present, glory of the coming life. The song of mourning makes us weep because of our self, the playing of the flute makes us rejoice in the redemption in Christ, till in eternity the song of mourning shall cease, and within and without of us it shall become one great Song of Praise. Matthew 11:18 “For John came neither eating nor drinking, and they say, ‘He has a demon!’ BGT Matthew 11:18 ἦλθεν γὰρ Ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν· δαιμόνιον ἔχει. KJV Matthew 11:18 For John came neither eating nor drinking, and they say, He hath a devil. NET Matthew 11:18 For John came neither eating nor drinking, and they say, 'He has a demon!' CSB Matthew 11:18 For John did not come eating or drinking, and they say, 'He has a demon! ' ESV Matthew 11:18 For John came neither eating nor drinking, and they say, 'He has a demon.' NIV Matthew 11:18 For John came neither eating nor drinking, and they say, 'He has a demon.' NLT Matthew 11:18 For John didn't spend his time eating and drinking, and you say, 'He's possessed by a demon.' NRS Matthew 11:18 For John came neither eating nor drinking, and they say, 'He has a demon'; NJB Matthew 11:18 'For John came, neither eating nor drinking, and they say, "He is possessed." NAB Matthew 11:18 For John came neither eating nor drinking, and they said, 'He is possessed by a demon.' YLT Matthew 11:18 'For John came neither eating nor drinking, and they say, He hath a demon; GWN Matthew 11:18 "John came neither eating nor drinking, and people say, 'There's a demon in him!' John - Mt 3:4 Jer 15:17 16:8,9 Lu 1:15 1Co 9:27 He - Mt 10:25 2Ki 9:11 Jer 29:26 Ho 9:7 Joh 7:20 8:48 10:20 Ac 26:24 Matthew 11 Resources - Multiple Sermons and Commentaries JESUS EXPLAINS THE PARABLE OF THE BRATS For (gar) is a term of explanation introducing why Jesus had just told the "parable of the brats." He will explain why He used that parable and in the following pericope (Mt 11:20-24) He will describe the judgment for their failure to believe either John B or Himself. In the last pericope of this chapter (Mt 11:25-30) Jesus offers the way of escape from the judgment He had just described. John came neither eating nor drinking, and they say, ‘He has a demon.' (daimonion) - True, John did not come eating and drinking, but they totally misunderstood the motives for his ascetic wilderness lifestyle and thus accused him of being demon possessed. In effect, most of the Jews rejected John and his message calling for repentance (Mt 3:2). NET Note - John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon. (ED: But the truth is the people rejected him not because of his asceticism but because of his call to repent and believe). John
Mateus 11
Spurgeon - That is the Lord Jesus himself. He comes as a man among men, and sits with you at your feasts, and does not lead the life of an ascetic. “He does not pretend to be an ascetic, he comes, on the contrary, to show that neither meat nor drink can save a man. What do you say, then, of this Son of man?” There was no pleasing them either way; whichever form of preacher the Lord sent, whether an ascetic or one like themselves, they found fault....“He is out of his mind altogether, possessed by the devil.” NET NOTE - Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God's messengers were subject to complaint. William
Mateus 11
Spurgeon - Hearing and rejecting the gospel is the crowning sin of all. Whatever else men are guilty of, if they have not rejected Christ, they have not yet reached the summit of iniquity. The sin is in proportion to the light. Those who perish with salvation sounding in their ears perish with a vengeance. C H Spurgeon Commentary -Terrible as the hell of these two sinful cities will be, their punishment will be more bearable than the sentence passed on cities of Galilee where Jesus taught and wrought miracles of love. The sin is in proportion to the light. Those who perish with salvation sounding in their ears perish with a vengeance. Assuredly the day of judgment will be notable for surprises. Who would have thought to see Bethsaida sink lower than Sidon? Believers will not in the day of judgment be surprised, for they will remember in that day our Lord’s “I say unto you. ” William
Mateus 11
Spurgeon - Capernaum, his own city, the headquarters of the army of salvation, had seen and heard the Son of God…therefore he mourned to see Capernaum remain as hardened as ever.” William
Mateus 11
Spurgeon - Remember with deep concern that God is angry with you now. This statement is no invention of mine, it is written by the pen of inspiration that “God is angry with the wicked every day: if he does not turn he will whet his sword: he has bent his bow, and made it ready.” God is more angry with some of you than he is with some in hell. Are you startled by the assertion? “It shall be more tolerable for Sodom and Gomorrah in the day of judgment than for you.” The sins you have already committed are greater than those of Sodom and Gomorrah, and the anger is in proportion to the guilt. An angry God holds you over the gulf of hell, justice demands that you fall into it, and it is nothing but his merciful will that keeps you out of it. He only has to will it, and, before the next tick of the clock you who are condemned already would be for ever where the worm does not die and the fire is not quenched. Adrian Rogers surely got his church's attention with this statement - I’m telling you, if you went to hell, it would be better for you to go to hell from Sodom than from Memphis, Tennessee, because the gospel of Jesus Christ is preached in this place, and in this city, not only by this particular preacher, but by other preachers. (See Page 882) ILLUSTRATION "DON'T WORRY ABOUT IT!" - On the morning of December seventh, 1941, 353 Japanese airplanes droned through the skies, heading toward Pearl Harbor. Within a couple of hours, America would lose eight battleships, six major airfields, almost all of its planes and two thousand four hundred of its servicemen. The attack happened at 7:50 in the morning. Fifteen minutes before the attack, while the planes were still 137 miles away, two soldiers were on a small radar station in the Hawaiians, scanning a screen. As they scanned the radar screen, they saw dots beginning to emerge on the screen and more dots, until it seemed like their whole radar screen was filled with dots. These two young radar men summoned their commanding officer, a youthful supervisor, a lieutenant. No other officer was around, since it was Sunday morning. The lieutenant looked at the radar scan for a while, and then came to the conclusion that these planes were probably from California. And he dismissed the planes, without another thought, saying these crucial words: "Don't worry about it."That's what Jesus is saying that Korazin, Bethsaida, and Capernaum have done in respect to Him, "Don't worry about it." The ruins of the area today are an eloquent testimony to the truthfulness of what Jesus says. To reject His word is to bring ruin. And, might I add, that their ruin is not only eschatological. We think of it as being end-time—you're going to be ruined in the end. To reject Jesus' Word is existential. It is now. It is to deprive your life of the tremendous vitality that Jesus brings in life, the vigor, the glory, the reason for being, the purity, the wholeness, the healing. To lose that is to lose everything. (George Wood) Steven
Mateus 11
Spurgeon - The wonderful portion of Scripture which makes up the rest of this chapter deals with three things, about which there has been great disputing: namely, the responsibility of man, the sovereign election of God, and the free invitations of the gospel. They are all here in happy combination. David Lowery - Jesus ties people's response to him and his message ("these things") to the work of God who has authority over all creation. Jesus will later link Peter's confession to God's revelation (Mt 16:17). This affirmation of God's sovereignty is placed between passages that affirm human responsibility in either rejecting (vv. 20-24) or accepting (vv. 28-30) Jesus and his message. Jesus affirms both the human responsibility to believe and to live in light of the truth as well as the necessary provision of God to do so (cf. Rom. 9-10; Phil. 2:12-13), he does not explain the relationship between the human and divine elements (however, explanations that diminish either divine responsibility or human responsibility are certainly incorrect)....Society's evaluation of wisdom is radically different than God's. The Psalms similarly extol God's grace to the weak and simple (cf. Psalm. 19:7; 119:130) as does Paul (1 Cor. 1:20-21). (Bible Knowledge Key Word Study) Praise (1843)(exomologeo from ek - wholly out from or ex = out or intensify meaning [implies full, frank, open confession, openly or publicly] of homologeo - to say the same thing about from homos = same + lego = speak) means to speak the same thing that another speaks, to fully agree with someone else or to confess by way of giving praise. In this context it means to give praise or thanks - "to make grateful acknowledgements, to give thanks, to sing praises." EXOMOLOGEO - Matt. 3:6; Matt. 11:25; Mk. 1:5; Lk. 10:21; Lk. 22:6; Acts 19:18; Rom. 14:11; Rom. 15:9; Phil. 2:11; Jas. 5:16 Hidden (2928) krupto English = crypt, cryptic) is a verb meaning to lay one on the other, to cover, or “to conceal, to hide, to keep secret (either protectively or for selfish reasons). To keep something from being seen. In some contexts krupto means to hide so as to keep secret (eg, Lk 19:42). The first use in the Bible (Septuagint) is sad describing when Adam and Eve who had just committed the first sin "heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden." (Ge 3:8,10) Krupto speaks of literal hiding in many Gospel passages, but also of figurative hiding, as in Lk 18:34 (cp Lk 19:42) where the meaning of Jesus' words was "hidden from" the disciples (Cp Webster's definition of "cryptic" = having or seeming to have a hidden or ambiguous meaning). In Jn 19:38, krupto is used adverbially to refer to the “secret” (under cover, in hiding) discipleship of Joseph of Arimathea. Revealed (601) apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse - see apokalupsis English = apocalypse) literally means to remove the cover from and so the idea is to remove that which conceals something. Almost all of the NT uses have a figurative use, especially to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). Thus apokalupto means to "take the lid off", to remove the cover and thereby to expose to open view that which had heretofore not been visible, known or disclosed. The idea is to make manifest something previously secret or unknown. It means to make manifest or reveal a thing previously secret or unknown. It describes removing of a veil (an unveiling) or covering thus exposing to open view what was concealed. APOKALUPTO - Matt. 10:26; Matt. 11:25; Matt. 11:27; Matt. 16:17; Lk. 2:35; Lk. 10:21; Lk. 10:22; Lk. 12:2; Lk. 17:30; Jn. 12:38; Rom. 1:17; Rom. 1:18; Rom. 8:18; 1 Co. 2:10; 1 Co. 3:13; 1 Co. 14:30; Gal. 1:16; Gal. 3:23; Eph. 3:5; Phil. 3:15; 2 Thess. 2:3; 2 Thess. 2:6; 2 Thess. 2:8; 1 Pet. 1:5; 1 Pet. 1:12; 1 Pet. 5:1 Infants (3516) (nepios from nê = negative + epos = not able to talk) means literally not speaking and thus a small child above age of a helpless infant but probably not more than three or four years of age. Figuratively as here in Romans nepios refers to a person who lacks experience, is untried or ignorant or simple-minded. In context Paul is referring to the Gentiles. Spurgeon - God never did a sovereign act yet that the loving Christ himself could not rejoice in. Be content, therefore, to leave everything that you do not understand in the hand of God. Jerry Bridges applies the thought of infants to our lives as believers - However knowledgeable about Scripture we may be, we need to approach it each day as little children, asking the Holy Spirit to teach us. Regardless of how much we already understand, there’s still an infinite storehouse of understanding of the mind of God waiting for us in Scripture. My own experience is that the more I learn and understand of Scripture, the more I see how little I understand of all that God has revealed to us in His Word. So as you read or study the Bible, don’t do so just to buttress your own opinions or favorite doctrines. Rather, ask the Holy Spirit to teach you. (See The Discipline of Grace - Page 169) Illustration - The Locked Treasure Chest Imagine a treasure chest filled with priceless riches, representing God's truth and wisdom. Around the chest stands a group of scholars, professors, and experts. Each brings their tools—keys, lock-picking devices, and formulas—trying to unlock the chest with their own knowledge and ingenuity. Despite their efforts, the chest remains securely closed. Nearby, a small child approaches the chest. The child sees a note on the top that says, "Ask, and it will be opened." The child kneels, humbly asks, and the chest immediately unlocks, revealing the treasure. The Scholars: Represent the "wise and understanding" who rely on their own intellect and self-sufficiency. They miss the simplicity of God's invitation because of their pride and self-reliance. The Child: Symbolizes those who are humble, dependent, and trusting, much like "little children" in faith. They are willing to ask, believe, and receive. The Treasure: Represents the truth of how to enter into God's kingdom, truth that is freely given (that's the idea of GRACE) to those who approach with humility. Illustration - The Puzzle Pieces A group of adults and children are given a puzzle. The adults insist on solving it without instructions, boasting of their intelligence and experience. They try complex strategies and argue over the best approach but grow frustrated as they fail to complete it. Meanwhile, the children eagerly look at the instruction booklet. By following the simple steps provided, they quickly assemble the puzzle, marveling at the completed picture. Lesson: The adults represent those who rely on their own wisdom, refusing God’s guidance, while the children show the humility and willingness to depend on God’s revealed truth. Illustration - The Lighthouse and the Fog Imagine a dense fog enveloping a coastline, obscuring everything from view. A ship’s captain, confident in their years of experience, refuses to listen to the lighthouse operator guiding them to safety. Instead, the captain relies on their own maps and calculations, which lead them dangerously close to the rocks and disaster. A young sailor, however, humbly listens to the lighthouse operator and steers their small boat safely to shore. Lesson: The captain represents those "wise and understanding" who depend on their own efforts, while the young sailor exemplifies childlike humility, trusting in the one who can see the bigger picture. Illustration - The Locked Door A massive locked door stands before a group of people. The wise scholars debate over how to open it, hypothesizing about hidden mechanisms and ancient codes (e.g., "The Da Vinci Code"!). Meanwhile, a child notices a key hanging on the wall with a sign saying, “Take and enter.” Without hesitation, the child grabs the key, unlocks the door, and walks through. Lesson: The key represents God’s revelation, freely available to those who are humble and willing to accept it. The scholars’ overthinking blinds them to the simple solution. Illustration - The Fountain of Life A wise man and a child are both thirsty and searching for water. The wise man insists on digging wells and testing the soil for water quality, but he finds nothing. The child, meanwhile, listens to a guide who points to a fountain bubbling with fresh water. The child drinks deeply and is refreshed, while the wise man, too proud to ask for help, remains parched. Lesson: The child represents those who depend on God to provide living water (spiritual truth), while the wise man illustrates pride and self-reliance, which block access to the gift. Illustration - The Story of Naaman (2 Kings 5:1-27) Naaman, a powerful Syrian commander, seeks healing from leprosy and is instructed by the prophet Elisha to wash in the Jordan River. At first, Naaman is offended by the simplicity of the command and refuses. Only when his servants humbly suggest obedience does he finally follow the prophet’s instructions and find healing. Lesson: Naaman initially represents the “wise and understanding” who resist God’s simple ways. His eventual humility leads to revelation and healing, showing the power of childlike faith. Illustration - The Seed and the Soil A farmer plants seeds in different types of soil. Hard, rocky soil resists the seed, preventing it from growing. Soft, fertile soil, however, allows the seed to take root and flourish. Lesson: The seed represents God’s truth. The rocky soil symbolizes pride and self-reliance, which resist the Word, while the fertile soil reflects humility and openness, allowing spiritual growth. Illustration - The Library Card A prestigious professor and a young student both visit a library. The professor, too proud to ask for help, searches aimlessly for hours, unable to find what they need. The student humbly approaches the librarian, who provides exactly the right book. Lesson: The professor represents those who rely on their own understanding, while the student illustrates humility and trust in seeking guidance, which leads to discovery. Daily Light on the Daily Path - Open my eyes, that I may behold wondrous things out of your law. Then he opened their minds to understand the Scriptures.—“To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.”—“I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.”—Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God.—How precious to me are your thoughts, O God! How vast is the sum of them! If I would count them, they are more than the sand.— Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! “For who has known the mind of the Lord, or who has been his counselor?” . . . For from him and through him and to him are all things. To him be glory forever. Amen. Ps. 119:18; Luke 24:45; Matt. 13:11; Matt. 11:25–26; 1 Cor. 2:12; Ps. 139:17–18; Rom. 11:33–34, 36 Os Hillman - APPEARING TO THE LITTLE CHILD MATTHEW 11:25-26 TGIF: Today God Is First: Daily Workplace Inspiration It was a typical Sunday morning church service. Twelve-year-old Jordan, the pastor's daughter, took her regular first-row seat opposite her mother, Pattie. Jordan was deaf and could not understand the message without a sign language interpreter, but she liked to sit with her friend in the front row regardless. On this day, there was no interpreter for the service. However, sitting next to her were her friend and her friend's mother, who both knew sign language. They often had visiting preachers at their church. This day, the visiting preacher preached a message on “getting into the river of God.” During the service, Jordan asked her friend if she saw what she was seeing. “See what?” Jordan's friend signed. “The angels and Jesus!” Jordan replied. “Where?” her friend signed. “There! By the guitar!” replied Jordan, pointing to the platform. It was then that her mother saw the girls talking. Pattie knew that her daughter was seeing something because of the look on her face and her reactions. Jordan never took her eyes off the platform. She began describing what she was seeing to her friend's mother, who then passed the message on to Jordan's mother. Jordan described the scene in every detail. As she looked at the stage, Jesus, who was standing behind the minister, looked back at her and signed, “I love you.” Jesus often appeared to the disciples after His resurrection. Over the centuries, there have been reports of personal appearances of Jesus to both believing and unbelieving individuals. Today, we need to have faith like Jordan. Ask the Lord to make His presence known in your life. Chris Tiegreen - MATTHEW 11:25, NKJV The One Year Hearing His Voice Devotional: 365 Days of ... - Page 110 Charles Spurgeon pointed out that in the original language, this verse specifies that Jesus “answered,” yet the context doesn’t indicate that anyone had spoken to Him. And His answer is addressed to God the Father. Had He just heard from the Father in His Spirit? It would seem so, and it would further imply that Jesus had a continuous conversation with God while the rest of life was going on around Him. If we are to be like Jesus, as Scripture clearly says we should, this has profound implications. We certainly understand this conversation as it pours forth from our end. When Paul tells his readers to “never stop praying” (1 Thessalonians 5:17), we can instantly relate. Our hearts are frequently conversing with God while we drive, wait in line, have a moment to rest, lie down to go to sleep, and at many other odd moments throughout the day. But hearing from God unceasingly? Well, that’s another matter. Few of us are confident that we are picking up on His voice that consistently, and most of us have known someone who is much too convinced that he or she is hearing from God reliably. We don’t want to be presumptuous. Yet our great example, the Lord Himself —the one who calls us to be conformed to His image and of whom we are told, “As He is, so are we in this world” (1 John 4:17, NKJV) —heard from God reliably, and apparently in the midst of life and circumstances and conversations with other people. This is our goal: to cut through the clutter of our outward environment and our inward thoughts in order to fix our focus on God’s voice. Our prayers should lead us to that depth of fellowship. Father, I want to hear Your voice in the midst of life’s circumstances —just like Jesus did. Bring me to that place of listening. Give me the sensitivity to hear and the boldness to believe. A mysterious thing - J C Philpot - Mt 10:25 True religion is a mysterious thing. Now, this secret, mysterious religion is the sole work of God upon the soul. We have no more, and we have no less than He is pleased to impart. But when we come to look at the nature of this mysterious—yet the only true religion—we find it to consist chiefly of two branches—a knowledge of sin, and a knowledge of salvation—an experience of self, and an experience of Christ—an acquaintance with hell, and an acquaintance with heaven. However varied, deep, or diversified our experience may be, yet, as far as it is of God, we shall find it very much to be summed up in the knowledge of these two distinct things. Now of these two distinct things, God has said that they are both alike unsearchable. Describing the human heart, God gives this testimony concerning it—"The heart is deceitful above all things, and desperately wicked: who can know it?" The Lord here gives a challenge, declaring that the wickedness and deceitfulness of the human heart are so deep, that no man can, that no man does, know it to the bottom. And again, speaking of the love of Christ, which is the ultimatum—the sum and substance of the other branch of vital godliness—the Lord pronounces that also to be unsearchable. For Paul prayed that the Ephesian church might know the love of Christ, which passes knowledge. He also speaks of "the unsearchable riches of Christ." As we have no line sufficiently deep to sink to the bottom of human depravity, so we have no line sufficiently high to reach to the summit of the love of Christ! Thus, all our knowledge of self, as well as all our knowledge of Christ, must be, from the very nature of things, defective. TODAY IN THE WORD In his book Orthodoxy, G. K. Chesterton explains that he loves fairy tales (“entirely reasonable things,” he assures us), partly because of one basic law of the universe they teach: Joy is conditional. Cinderella, for example, can have the time of her life if only she will be back by midnight. Pinocchio can be a real boy only if he will not lie, and so on. Matthew 11 teaches us that God’s grace is free, but not without conditions. As the chapter begins, Jesus assured people of the validity of John’s message (v. 10), but the problem for His audience was not lack of evidence. Verse 17 indicates that the people maintained an aloof detachment from events they witnessed. John the Baptist and Jesus had brought their messages, but their hearers missed the point (vv. 18-19). All they had witnessed should have led them to repentance. Many of us grew up with an image of “gentle Jesus, meek and mild,” but He minced no words here. Jesus comparedthe Gentile cities of Tyre and Sidon favorably with the Jewish cities of Bethsaida and Chorazin (vv. 21-22). Sodom, a city that did not recognize the presence of God’s messengers, will be better off than Capernaum (v. 23), a city who had an even greater witness. Only after these judgments and warnings does Christ then begin to speak of blessings. And, curiously enough, these blessings go to the “little children” (v. 25) who can receive the revelation of God the Son. Fairy tales do possess a bit of magic, for when children read them, they never question the world portrayed. They never think to ask, “Why must Cinderella be back at midnight? Why not 12:30?” This passage shows that Jesus wants this same attitude from us. Great rewards await us. But if we mimic Chorazin, Bethsaida, and Capernaum, if we stay aloof “adults” in the face of the gospel, we will lose everything. “Then He began to denounce the towns . . . because they did not repent” (v. 20). APPLY THE WORD Repentance is the key, or condition, of God’s blessings. Many may fear what God has for them, and perhaps this is why they, like the audience in chapter 11, assume an aloof posture. But the wise know that nothing matters without repentance. We cannot work our way into God’s blessings; like children who bring their boo-boos in order to receive the biggest band-aid in the house, we bring our repentance before God knowing that He will heal us. It is well to have our hearts like the poor shepherd to whom a gentleman said, “I wish you a good day.” He replied, “I never knew a bad day.” “How is that, my friend?” “The days are as God chooses to make them. Therefore they are all good.” Sweet simplicity that leaves everything with God is an attitude that makes Jesus not only your Savior, but also your Lord and Master. Adrian Rogers - God has hidden these things from the wise and the prudent. If you want to know the truth about Jesus Christ, you’re going to have to put away your test tubes and your slide rules. You’re going to have to put away your adding machine. You’re going to have to lay your intellectual pride in the dust, for God has hidden these things from the wise and the prudent, and He has revealed them to babes. You’re going to have to come humbly, if you come. You see, a little child is teachable, but I know some adults who are so fixed in their minds they wouldn’t even listen to both sides of a phonograph record. A child is teachable; he’s humble. Do you know how you’ll know God? You’ll know God by revelation, as God reveals Himself to you. But wonder of wonders, and glory of glories, he was willing to reveal himself to those who sold him for a death; and He is willing to reveal Himself to that heart that wants to know Him today.....lay your intellectual pride in the dust and say, “Lord Jesus, I want to know,” and He’ll show Himself to you—He’ll show Himself to you. He will reveal Himself to your heart, “for God hath hidden these things from the wise and the prudent, and He hath revealed them unto babes.” John
Mateus 11
Spurgeon adds that when you "Carry Christ’s burden...your shoulders shall have rest. We do not mean sleep or idleness when we speak of rest: that is not rest, but rust. Vine writes that anapausis means "cessation, refreshment, rest (ana = up + pauō = to make to cease), the constant word in the Septuagint (Lxx) for the Sabbath rest, is used in Mt 11:29; here the contrast seems to be to the burdens imposed by the Pharisees. Christ’s rest is not a rest from work, but in work, “not the rest of inactivity but of the harmonious working of all the faculties and affections—of will, heart, imagination, conscience—because each has found in God the ideal sphere for its satisfaction and development” (J. Patrick, in Hastings’ Bible Dictionary) Anapausis - 5 times in the NT... Matthew 11:29 "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. Matthew 12:43+ "Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. Luke 11:24+ "When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, 'I will return to my house from which I came.' Revelation 4:8+ And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME." Comment: In this context anapausis means there is no cessation of activity in which one is engaged, which is the same sense in Revelation 14:11. Revelation 14:11+ "And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name." Comment: Rev 4:8 and Rev 14:11 highlight a dramatic contrast of ceaseless praise in worship of the Almighty versus ceaseless punishment for worshippers of the Beast! The beast worshipers may have rest (of a sort) during the brief time of the end, but will have no rest throughout eternity future. The saints often experience duress during our brief time on earth, but thereafter will “rest (anapauo) from their labors (Greek = kopos = laborious toil which involves weariness and sorrow. Intense effort united with trouble and toil.)” (Re 14:13+). Another contrast is seen in regard to the entity of rest - no rest in all eternity for those who reject Christ (Rev 14:11) and eternal rest (anapauo) for all who receive Christ (Rev 14:13). All men will be forever RESTLESS or RESTFUL (rest filled)! Dear reader, I pray you are in the latter camp! Amen. Anapausis - 42v in the Septuagint (LXX) - Ge 8:9; 49:15; Ex 16:23; 23:12; 31:15; 35:2; Lev 16:31; 23:3, 24, 39; 25:4f, 8; Num 10:33; Ruth 1:9; 3:1; 1 Chr 22:9; 28:2; Esth 9:17; Ps 22:2; 114:7; 131:4, 8; Eccl 4:6; 6:5; 9:17; Job 7:18; 21:13; Mic 2:10; Isa 11:10; 14:3; 17:2; 23:12f; 25:10; 28:2; 32:17; 34:14; 37:28; 65:10; Jer 51:33; Lam 1:3. Here are some representative uses... Genesis 8:9 but the dove found no resting (Heb = manoach = condition of rest; Lxx = anapausis) place for the sole of her foot, so she returned to him into the ark, for the water was on the surface of all the earth. Then he put out his hand and took her, and brought her into the ark to himself. Exodus 16:23 (cp similar uses of anapausis in Ex 31:15, 35:2, Lv 16:31, 23:3, ) then he said to them, "This is what the LORD meant: Tomorrow is a Sabbath (Lxx = sabbaton) observance, a holy Sabbath (Lxx = anapausis) to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning." Exodus 23:12 "Six days you are to do your work, but on the seventh day you shall cease (Heb = shabath = cease, desist; Lxx = anapausis) from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh (Lxx = anapsucho = to recover breath) themselves. Leviticus 23:39 'On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the first day and a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the eighth day. Ruth 1:9+ "May the LORD grant that you may find rest (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis), each in the house of her husband." Then she kissed them, and they lifted up their voices and wept. Ruth 3:1+ Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security (ESV = rest) (Heb = manoach = resting place of peace and quiet; Lxx = anapausis) for you, that it may be well with you? Psalm 23:2 He makes me lie down in green pastures; He leads me beside quiet (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) waters (Hebrew = "waters of rests") Spurgeon on quiet or still waters - What are these "still waters" but the influences and graces of his blessed Spirit? His Spirit attends us in various operations, like waters -- in the plural -- to cleanse, to refresh, to fertilise, to cherish. They are "still waters", for the Holy Ghost loves peace, and sounds no trumpet of ostentation in his operations. He may flow into our soul, but not into our neighbour's, and therefore our neighbour may not perceive the divine presence; and though the blessed Spirit may be pouring his floods into one heart, yet he that sitteth next to the favoured one may know nothing of it. "In sacred silence of the mind My heaven, and there my God I find." Still waters run deep. Nothing more noisy than an empty drum. That silence is golden indeed in which the Holy Spirit meets with the souls of his saints. Not to raging waves of strife, but to peaceful streams of holy love does the Spirit of God conduct the chosen sheep. He is a dove, not an eagle; the dew, not the hurricane. Our Lord leads us beside these "still waters;" we could not go there of ourselves, we need his guidance, therefore it is said, "he leads me." He does not drive us. Moses drives us by the law, but Jesus leads us by his example, and the gentle drawing of his love. Psalm 132:8 Arise (command) O LORD, to Your resting (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) place, You and the ark of Your strength. Ecclesiastes 4:6 One hand full of rest (nachath = quietness; Lxx = anapausis) is better than two fists full of labor and striving after wind. Trench discusses the relationship between anapausis and anesis... Anapausis from anapauo implies the pause or cessation from labor (Rev4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex16:23, 31:15, 35:2, and often. Anesis, from aniemi (aniema = to loosen, relax), implies the relaxing or letting down of chords or strings, which have before been strained or drawn tight, its exact and literal antithesis being epitasis (a stretching)…thus Plato… ‘in the tightening (epitasis) and slackening (anesis) of the strings!…’Plato has the same opposition between anesin and spoude (haste, speed);…while Plutarch sets anesis over against stenochoria (narrowness of space, a confined space), as a dwelling at large, instead of in a narrow and straight room; and Paul over against thlipsis (a pressure, oppression, affliction) (2Co 8:13), not willing that there should be ‘ease’ (anesis) to other Churches, and ‘affliction’ (thlipsis), that is from an excessive contribution, to the Corinthian. Used figuratively, anesis expresses what we, employing the same image, call the relaxation of morals (thus Athenaeus, 14:13: akolasia (licentiousness, intemperance, any excess or extravagance) kai anesis setting it over against sophrosune (good sense, sobriety, prudence). ANAPAUSIS IN (Trench goes on to say) The distinction, then, is obvious. When our Lord promises anapausis the weary and heavy laden who come to Him (Mt. 11:28, 29), His promise is, that they shall cease from their toils; shall no longer spend their labor for that which satisfies not. (Ed: The corollary is that when you come to the Rest Jesus provides, you come to experience the purpose for which you were created and your "work" for Him and in Him is satisfying and of eternal value [see Jn 15:16 "your fruit should remain"].) When Paul expresses his confidence that the Thessalonians, troubled now, should yet find anesis (relief as a cessation from some trouble or difficulty, relaxation) in the day of Christ (2Th 1:7 uses anesis), he anticipates for them, not so much cessation from labour, as relaxation of the chords of affliction, now so tightly drawn, strained and stretched to the uttermost. It is true that this promise and that at the heart are not two, but one; yet for all this they present the blessedness which Christ will impart to his own under different aspects, and by help of different images; and each word has its own fitness in the place where it is employed. (Trench, R. C. - Synonyms of the New Testament - online) Anapausis describes an inward rest while laboring, whereas anesis indicates a relaxation brought about by a source other than oneself. Rest for you souls is a quotation from Jeremiah... Thus says the Lord, “Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls. But they said, ‘We will not walk in it.’ (Jer 6:16). Comment: The same dynamic occurs today - if we refuse to come to Jesus, to take His yoke and to learn from Him, then we too will not experience the good way in which our soul finds His promised rest! John
Mateus 11
Spurgeon - Unless the Spirit of God (Spirit of Christ, our "Fellow Yoke Bearer" Ro 8:9+) be upon us, we have no might from within and no means from without to rely upon. Wait upon the Lord, beloved (Isa 40:31+), and seek strength from Him alone. There cannot come out of you what has not been put into you. You must receive and then give out. A Mighty Fortress Martin Luther Did we in our own strength confide, Our striving would be losing; Were not the right Man on our side, The Man of God’s own choosing; Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth, His name, From age to age the same, And He must win the battle. A Mighty Fortress by Steve Green Adam
Mateus 11:28
Spurgeon writes that all who are "heavy laden" are called.... Laden heavily because weary, vexed, disappointed; despairing. Laden with sin, guilt, dread, remorse, fear of death. Laden with care, anxiety, greed, ambition, etc. Laden with sorrow, poverty, oppression, slander, etc. Laden with doubt, temptation, conflict, inner faintness, etc. James Montgomery
Mateus 11:28
Spurgeon comments: He calls the rest still his own, and feels full liberty to return to it. What a mercy it is that even if our soul has left its rest for a while we can tell it -- "it is thy rest still." The Psalmist had evidently been somewhat disturbed in mind, his troubles had ruffled his spirit but now with a sense of answered prayer upon him he quiets his soul. He had rested before, for he knew the blessed repose of faith, and therefore he returns to the God who had been the refuge of his soul in former days. Even as a bird flies to its nest, so does his soul fly to his God. Whenever a child of God even for a moment loses his peace of mind, he should be concerned to find it again, not by seeking it in the world or in his own experience, but in the Lord alone. When the believer prays, and the Lord inclines his ear, the road to the old rest is before him, let him not be slow to follow it. John Newton asks... HOW is this rest to be obtained? Blessed be God, in that way which alone can render it attainable by such unworthy indigent creatures. If it was to be bought—we have nothing to offer for it. If it was given as a reward of merit—we can do nothing to deserve it. But Jesus has said, "I will give you rest!" Our title to it cost Him dear; He purchased it for us with His own blood; but to us it comes freely. Sincere faith in Jesus puts us in immediate possession of the first-fruits, the pledge of this inheritance; and faith will lead us powerfully and safely, through all hindrances and enemies, to the full enjoyment of the whole. FAITH unites us to Christ; gives us an immediate interest in all the benefits of His life, death, and intercession; opens the way of communication for all needful supplies of grace here, and insures to us the accomplishment of all the Lord has spoken to us of, in a state of glory. "He who believes shall be saved;" (Mark 16:16) —saved in defiance of all the opposition of earth and hell; saved, notwithstanding he is in himself unstable as water, weak as a bruised reed, and helpless as a newborn babe! What Jesus will give—none can take away. Only remember that it is a free gift. Receive it thankfully—and rejoice in the Giver. Let Him have all the glory of His own undertaking. Renounce every other hope and every other plea—but His promise and mediation. Commit your souls to Him—and then fear nothing. "The eternal God is your refuge, and underneath are the everlasting arms!" (Dt 33:27) He will fight your battles, heal your wounds, refresh your fainting spirits, guide you by His counsel while here, and at last receive you to Himself! (The Present and Future Rest of True Believers) Spurgeon's notes on Mt 11:28... This text is often preached from, but never too often, since the sorrows with which it deals always abound, and the remedy is always effective. This time we purpose to view it from our Lord’s side. He entreats the weary to come to him. He beseeches them to learn of him. He not only receives those who come, but begs them to come. What is this desire which burns in his bosom? And whence comes it? Let us carefully consider— I. WHO IS HE? 1. One who has been rejected, yet he cries “Come unto me.” 2. One whose rejection involves us in fearful guilt, yet he is ready to forgive, and to bestow rest upon us if we come. 3. One who knows his Father’s purpose, but fears not to give a pressing invitation to all who labor and are heavy laden. 4. One who has all power to receive such as come, and to give rest to them all. This is no vain invitation saying more than it means. 5. One who as the Son of God is infinitely blessed, and yet finds new joy in giving rest to poor restless men. II. WHOM DOES HE CALL, AND WHY? 1. Laborers, with more than they can do: disquieted, unhappy. These he calls to himself that he may give them rest, and cause them to find rest. 2. Heavy laden ones, with more than they can bear: oppressed, sorrowful, ready to die. 3. The poor and illiterate who need to be taught. 4. The spiritually burdened, who much need a helping hand, and can only find it in him. III. WHAT CAUSES HIS DESIRE FOR THEM? Not his own need of them. Not their personal worthiness. Nor aught that they are or can ever be. But,— 1. He has a love to our race. “My delights were with the sons of men”: Pr 8:31. He would have these resting with himself. 2. He is himself a man, and knows the needs of men. 3. He has done so much to buy us rest that he would fain give it to us. 4. He delights to do more and more for us: it is his joy to give good things to men. 5. He knows what our ruin will be unless we find rest in him. 6. He knows what our bliss will be if we come unto him. IV. HOW THEN SHALL WE TREAT THIS CALL? 1. It is very earnest, let us heed it. 2. It is very simple, let the poorest seize upon it. 3. It exactly suits us. Does it not suit you? 4. It is very gracious, let us accept it. A W
Mateus 11:28-30
Spurgeon writes that all who are "heavy laden" are called.... Laden heavily because weary, vexed, disappointed; despairing. Laden with sin, guilt, dread, remorse, fear of death. Laden with care, anxiety, greed, ambition, etc. Laden with sorrow, poverty, oppression, slander, etc. Laden with doubt, temptation, conflict, inner faintness, etc. James Montgomery
Mateus 11:28-30
Spurgeon comments: He calls the rest still his own, and feels full liberty to return to it. What a mercy it is that even if our soul has left its rest for a while we can tell it -- "it is thy rest still." The Psalmist had evidently been somewhat disturbed in mind, his troubles had ruffled his spirit but now with a sense of answered prayer upon him he quiets his soul. He had rested before, for he knew the blessed repose of faith, and therefore he returns to the God who had been the refuge of his soul in former days. Even as a bird flies to its nest, so does his soul fly to his God. Whenever a child of God even for a moment loses his peace of mind, he should be concerned to find it again, not by seeking it in the world or in his own experience, but in the Lord alone. When the believer prays, and the Lord inclines his ear, the road to the old rest is before him, let him not be slow to follow it. John Newton asks... HOW is this rest to be obtained? Blessed be God, in that way which alone can render it attainable by such unworthy indigent creatures. If it was to be bought—we have nothing to offer for it. If it was given as a reward of merit—we can do nothing to deserve it. But Jesus has said, "I will give you rest!" Our title to it cost Him dear; He purchased it for us with His own blood; but to us it comes freely. Sincere faith in Jesus puts us in immediate possession of the first-fruits, the pledge of this inheritance; and faith will lead us powerfully and safely, through all hindrances and enemies, to the full enjoyment of the whole. FAITH unites us to Christ; gives us an immediate interest in all the benefits of His life, death, and intercession; opens the way of communication for all needful supplies of grace here, and insures to us the accomplishment of all the Lord has spoken to us of, in a state of glory. "He who believes shall be saved;" (Mark 16:16) —saved in defiance of all the opposition of earth and hell; saved, notwithstanding he is in himself unstable as water, weak as a bruised reed, and helpless as a newborn babe! What Jesus will give—none can take away. Only remember that it is a free gift. Receive it thankfully—and rejoice in the Giver. Let Him have all the glory of His own undertaking. Renounce every other hope and every other plea—but His promise and mediation. Commit your souls to Him—and then fear nothing. "The eternal God is your refuge, and underneath are the everlasting arms!" (Dt 33:27) He will fight your battles, heal your wounds, refresh your fainting spirits, guide you by His counsel while here, and at last receive you to Himself! (The Present and Future Rest of True Believers) Spurgeon's notes on Mt 11:28... This text is often preached from, but never too often, since the sorrows with which it deals always abound, and the remedy is always effective. This time we purpose to view it from our Lord’s side. He entreats the weary to come to him. He beseeches them to learn of him. He not only receives those who come, but begs them to come. What is this desire which burns in his bosom? And whence comes it? Let us carefully consider— I. WHO IS HE? 1. One who has been rejected, yet he cries “Come unto me.” 2. One whose rejection involves us in fearful guilt, yet he is ready to forgive, and to bestow rest upon us if we come. 3. One who knows his Father’s purpose, but fears not to give a pressing invitation to all who labor and are heavy laden. 4. One who has all power to receive such as come, and to give rest to them all. This is no vain invitation saying more than it means. 5. One who as the Son of God is infinitely blessed, and yet finds new joy in giving rest to poor restless men. II. WHOM DOES HE CALL, AND WHY? 1. Laborers, with more than they can do: disquieted, unhappy. These he calls to himself that he may give them rest, and cause them to find rest. 2. Heavy laden ones, with more than they can bear: oppressed, sorrowful, ready to die. 3. The poor and illiterate who need to be taught. 4. The spiritually burdened, who much need a helping hand, and can only find it in him. III. WHAT CAUSES HIS DESIRE FOR THEM? Not his own need of them. Not their personal worthiness. Nor aught that they are or can ever be. But,— 1. He has a love to our race. “My delights were with the sons of men”: Pr 8:31. He would have these resting with himself. 2. He is himself a man, and knows the needs of men. 3. He has done so much to buy us rest that he would fain give it to us. 4. He delights to do more and more for us: it is his joy to give good things to men. 5. He knows what our ruin will be unless we find rest in him. 6. He knows what our bliss will be if we come unto him. IV. HOW THEN SHALL WE TREAT THIS CALL? 1. It is very earnest, let us heed it. 2. It is very simple, let the poorest seize upon it. 3. It exactly suits us. Does it not suit you? 4. It is very gracious, let us accept it. A W
Mateus 11:28-30
Spurgeon adds that when you "Carry Christ’s burden...your shoulders shall have rest. We do not mean sleep or idleness when we speak of rest: that is not rest, but rust. Vine writes that anapausis means "cessation, refreshment, rest (ana = up + pauō = to make to cease), the constant word in the Septuagint (Lxx) for the Sabbath rest, is used in Mt 11:29; here the contrast seems to be to the burdens imposed by the Pharisees. Christ’s rest is not a rest from work, but in work, “not the rest of inactivity but of the harmonious working of all the faculties and affections—of will, heart, imagination, conscience—because each has found in God the ideal sphere for its satisfaction and development” (J. Patrick, in Hastings’ Bible Dictionary) Anapausis - 5 times in the NT... Matthew 11:29 "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. Matthew 12:43 "Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. Luke 11:24 "When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, 'I will return to my house from which I came.' Revelation 4:8 And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME." Comment: In this context anapausis means there is no cessation of activity in which one is engaged, which is the same sense in Revelation 14:11. Revelation 14:11 "And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name." Comment: Rev 4:8 and Rev 14:11 highlight a dramatic contrast of ceaseless praise in worship of the Almighty versus ceaseless punishment for worshippers of the Beast! The beast worshipers may have rest (of a sort) during the brief time of the end, but will have no rest throughout eternity future. The saints often experience duress during our brief time on earth, but thereafter will “rest (anapauo) from their labors (Greek = kopos = laborious toil which involves weariness and sorrow. Intense effort united with trouble and toil.)” (Re 14:13-note). Another contrast is seen in regard to the entity of rest - no rest in all eternity for those who reject Christ (Rev 14:11) and eternal rest (anapauo) for all who receive Christ (Rev 14:13). All men will be forever RESTLESS or RESTFUL (rest filled)! Dear reader, I pray you are in the latter camp! Amen. Anapausis - 42v in the Septuagint (LXX) - Ge 8:9; 49:15; Ex 16:23; 23:12; 31:15; 35:2; Lev 16:31; 23:3, 24, 39; 25:4f, 8; Num 10:33; Ruth 1:9; 3:1; 1 Chr 22:9; 28:2; Esth 9:17; Ps 22:2; 114:7; 131:4, 8; Eccl 4:6; 6:5; 9:17; Job 7:18; 21:13; Mic 2:10; Isa 11:10; 14:3; 17:2; 23:12f; 25:10; 28:2; 32:17; 34:14; 37:28; 65:10; Jer 51:33; Lam 1:3. Here are some representative uses... Genesis 8:9 but the dove found no resting (Heb = manoach = condition of rest; Lxx = anapausis) place for the sole of her foot, so she returned to him into the ark, for the water was on the surface of all the earth. Then he put out his hand and took her, and brought her into the ark to himself. Exodus 16:23 (cp similar uses of anapausis in Ex 31:15, 35:2, Lv 16:31, 23:3, ) then he said to them, "This is what the LORD meant: Tomorrow is a Sabbath (Lxx = sabbaton) observance, a holy Sabbath (Lxx = anapausis) to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning." Exodus 23:12 "Six days you are to do your work, but on the seventh day you shall cease (Heb = shabath = cease, desist; Lxx = anapausis) from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh (Lxx = anapsucho = to recover breath) themselves. Leviticus 23:39 'On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the first day and a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the eighth day. Ruth 1:9-note "May the LORD grant that you may find rest (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis), each in the house of her husband." Then she kissed them, and they lifted up their voices and wept. Ruth 3:1-note Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security (ESV = rest) (Heb = manoach = resting place of peace and quiet; Lxx = anapausis) for you, that it may be well with you? Psalm 23:2 He makes me lie down in green pastures; He leads me beside quiet (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) waters (Hebrew = "waters of rests") Spurgeon on quiet or still waters - What are these "still waters" but the influences and graces of his blessed Spirit? His Spirit attends us in various operations, like waters -- in the plural -- to cleanse, to refresh, to fertilise, to cherish. They are "still waters", for the Holy Ghost loves peace, and sounds no trumpet of ostentation in his operations. He may flow into our soul, but not into our neighbour's, and therefore our neighbour may not perceive the divine presence; and though the blessed Spirit may be pouring his floods into one heart, yet he that sitteth next to the favoured one may know nothing of it. "In sacred silence of the mind My heaven, and there my God I find." Still waters run deep. Nothing more noisy than an empty drum. That silence is golden indeed in which the Holy Spirit meets with the souls of his saints. Not to raging waves of strife, but to peaceful streams of holy love does the Spirit of God conduct the chosen sheep. He is a dove, not an eagle; the dew, not the hurricane. Our Lord leads us beside these "still waters;" we could not go there of ourselves, we need his guidance, therefore it is said, "he leads me." He does not drive us. Moses drives us by the law, but Jesus leads us by his example, and the gentle drawing of his love. Psalm 132:8 Arise (command) O LORD, to Your resting (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) place, You and the ark of Your strength. Ecclesiastes 4:6 One hand full of rest (nachath = quietness; Lxx = anapausis) is better than two fists full of labor and striving after wind. Trench discusses the relationship between anapausis and anesis... Anapausis from anapauo implies the pause or cessation from labor (Rev4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex16:23, 31:15, 35:2, and often. Anesis, from aniemi (aniema = to loosen, relax), implies the relaxing or letting down of chords or strings, which have before been strained or drawn tight, its exact and literal antithesis being epitasis (a stretching)…thus Plato… ‘in the tightening (epitasis) and slackening (anesis) of the strings!…’Plato has the same opposition between anesin and spoude (haste, speed);…while Plutarch sets anesis over against stenochoria (narrowness of space, a confined space), as a dwelling at large, instead of in a narrow and straight room; and Paul over against thlipsis (a pressure, oppression, affliction) (2Co 8:13), not willing that there should be ‘ease’ (anesis) to other Churches, and ‘affliction’ (thlipsis), that is from an excessive contribution, to the Corinthian. Used figuratively, anesis expresses what we, employing the same image, call the relaxation of morals (thus Athenaeus, 14:13: akolasia (licentiousness, intemperance, any excess or extravagance) kai anesis setting it over against sophrosune (good sense, sobriety, prudence). ANAPAUSIS IN (Trench goes on to say) The distinction, then, is obvious. When our Lord promises anapausis the weary and heavy laden who come to Him (Mt. 11:28, 29), His promise is, that they shall cease from their toils; shall no longer spend their labor for that which satisfies not. (Ed: The corollary is that when you come to the Rest Jesus provides, you come to experience the purpose for which you were created and your "work" for Him and in Him is satisfying and of eternal value [see Jn 15:16 "your fruit should remain"].) When Paul expresses his confidence that the Thessalonians, troubled now, should yet find anesis (relief as a cessation from some trouble or difficulty, relaxation) in the day of Christ (2Th 1:7 uses anesis), he anticipates for them, not so much cessation from labour, as relaxation of the chords of affliction, now so tightly drawn, strained and stretched to the uttermost. It is true that this promise and that at the heart are not two, but one; yet for all this they present the blessedness which Christ will impart to his own under different aspects, and by help of different images; and each word has its own fitness in the place where it is employed. (Trench, R. C. - Synonyms of the New Testament - online) Anapausis describes an inward rest while laboring, whereas anesis indicates a relaxation brought about by a source other than oneself. Rest for you souls is a quotation from Jeremiah... Thus says the Lord, “Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls. But they said, ‘We will not walk in it.’ (Jer 6:16). Comment: The same dynamic occurs today - if we refuse to come to Jesus, to take His yoke and to learn from Him, then we too will not experience the good way in which our soul finds His promised rest! John
Mateus 11:28-30
Spurgeon - Unless the Spirit of God (Spirit of Christ, our "Fellow Yoke Bearer" Ro 8:9-note) be upon us, we have no might from within and no means from without to rely upon. Wait upon the Lord, beloved (Isa 40:31-note), and seek strength from Him alone. There cannot come out of you what has not been put into you. You must receive and then give out. A Mighty Fortress Martin Luther Did we in our own strength confide, Our striving would be losing; Were not the right Man on our side, The Man of God’s own choosing; Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth, His name, From age to age the same, And He must win the battle. A Mighty Fortress by Steve Green Adam
Mateus 11:29
Spurgeon adds that when you "Carry Christ’s burden...your shoulders shall have rest. We do not mean sleep or idleness when we speak of rest: that is not rest, but rust. Vine writes that anapausis means "cessation, refreshment, rest (ana = up + pauō = to make to cease), the constant word in the Septuagint (Lxx) for the Sabbath rest, is used in Mt 11:29; here the contrast seems to be to the burdens imposed by the Pharisees. Christ’s rest is not a rest from work, but in work, “not the rest of inactivity but of the harmonious working of all the faculties and affections—of will, heart, imagination, conscience—because each has found in God the ideal sphere for its satisfaction and development” (J. Patrick, in Hastings’ Bible Dictionary) Anapausis - 5 times in the NT... Matthew 11:29 "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. Matthew 12:43 "Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. Luke 11:24 "When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, 'I will return to my house from which I came.' Revelation 4:8 And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME." Comment: In this context anapausis means there is no cessation of activity in which one is engaged, which is the same sense in Revelation 14:11. Revelation 14:11 "And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name." Comment: Rev 4:8 and Rev 14:11 highlight a dramatic contrast of ceaseless praise in worship of the Almighty versus ceaseless punishment for worshippers of the Beast! The beast worshipers may have rest (of a sort) during the brief time of the end, but will have no rest throughout eternity future. The saints often experience duress during our brief time on earth, but thereafter will “rest (anapauo) from their labors (Greek = kopos = laborious toil which involves weariness and sorrow. Intense effort united with trouble and toil.)” (Re 14:13-note). Another contrast is seen in regard to the entity of rest - no rest in all eternity for those who reject Christ (Rev 14:11) and eternal rest (anapauo) for all who receive Christ (Rev 14:13). All men will be forever RESTLESS or RESTFUL (rest filled)! Dear reader, I pray you are in the latter camp! Amen. Anapausis - 42v in the Septuagint (LXX) - Ge 8:9; 49:15; Ex 16:23; 23:12; 31:15; 35:2; Lev 16:31; 23:3, 24, 39; 25:4f, 8; Num 10:33; Ruth 1:9; 3:1; 1 Chr 22:9; 28:2; Esth 9:17; Ps 22:2; 114:7; 131:4, 8; Eccl 4:6; 6:5; 9:17; Job 7:18; 21:13; Mic 2:10; Isa 11:10; 14:3; 17:2; 23:12f; 25:10; 28:2; 32:17; 34:14; 37:28; 65:10; Jer 51:33; Lam 1:3. Here are some representative uses... Genesis 8:9 but the dove found no resting (Heb = manoach = condition of rest; Lxx = anapausis) place for the sole of her foot, so she returned to him into the ark, for the water was on the surface of all the earth. Then he put out his hand and took her, and brought her into the ark to himself. Exodus 16:23 (cp similar uses of anapausis in Ex 31:15, 35:2, Lv 16:31, 23:3, ) then he said to them, "This is what the LORD meant: Tomorrow is a Sabbath (Lxx = sabbaton) observance, a holy Sabbath (Lxx = anapausis) to the LORD. Bake what you will bake and boil what you will boil, and all that is left over put aside to be kept until morning." Exodus 23:12 "Six days you are to do your work, but on the seventh day you shall cease (Heb = shabath = cease, desist; Lxx = anapausis) from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh (Lxx = anapsucho = to recover breath) themselves. Leviticus 23:39 'On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the first day and a rest (Heb = shabathon = time of rest; Lxx = anapausis) on the eighth day. Ruth 1:9-note "May the LORD grant that you may find rest (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis), each in the house of her husband." Then she kissed them, and they lifted up their voices and wept. Ruth 3:1-note Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security (ESV = rest) (Heb = manoach = resting place of peace and quiet; Lxx = anapausis) for you, that it may be well with you? Psalm 23:2 He makes me lie down in green pastures; He leads me beside quiet (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) waters (Hebrew = "waters of rests") Spurgeon on quiet or still waters - What are these "still waters" but the influences and graces of his blessed Spirit? His Spirit attends us in various operations, like waters -- in the plural -- to cleanse, to refresh, to fertilise, to cherish. They are "still waters", for the Holy Ghost loves peace, and sounds no trumpet of ostentation in his operations. He may flow into our soul, but not into our neighbour's, and therefore our neighbour may not perceive the divine presence; and though the blessed Spirit may be pouring his floods into one heart, yet he that sitteth next to the favoured one may know nothing of it. "In sacred silence of the mind My heaven, and there my God I find." Still waters run deep. Nothing more noisy than an empty drum. That silence is golden indeed in which the Holy Spirit meets with the souls of his saints. Not to raging waves of strife, but to peaceful streams of holy love does the Spirit of God conduct the chosen sheep. He is a dove, not an eagle; the dew, not the hurricane. Our Lord leads us beside these "still waters;" we could not go there of ourselves, we need his guidance, therefore it is said, "he leads me." He does not drive us. Moses drives us by the law, but Jesus leads us by his example, and the gentle drawing of his love. Psalm 132:8 Arise (command) O LORD, to Your resting (Heb = menuchah = resting place of peace and quiet; Lxx = anapausis) place, You and the ark of Your strength. Ecclesiastes 4:6 One hand full of rest (nachath = quietness; Lxx = anapausis) is better than two fists full of labor and striving after wind. Trench discusses the relationship between anapausis and anesis... Anapausis from anapauo implies the pause or cessation from labor (Rev4:8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Ex16:23, 31:15, 35:2, and often. Anesis, from aniemi (aniema = to loosen, relax), implies the relaxing or letting down of chords or strings, which have before been strained or drawn tight, its exact and literal antithesis being epitasis (a stretching)…thus Plato… ‘in the tightening (epitasis) and slackening (anesis) of the strings!…’Plato has the same opposition between anesin and spoude (haste, speed);…while Plutarch sets anesis over against stenochoria (narrowness of space, a confined space), as a dwelling at large, instead of in a narrow and straight room; and Paul over against thlipsis (a pressure, oppression, affliction) (2Co 8:13), not willing that there should be ‘ease’ (anesis) to other Churches, and ‘affliction’ (thlipsis), that is from an excessive contribution, to the Corinthian. Used figuratively, anesis expresses what we, employing the same image, call the relaxation of morals (thus Athenaeus, 14:13: akolasia (licentiousness, intemperance, any excess or extravagance) kai anesis setting it over against sophrosune (good sense, sobriety, prudence). ANAPAUSIS IN (Trench goes on to say) The distinction, then, is obvious. When our Lord promises anapausis the weary and heavy laden who come to Him (Mt. 11:28, 29), His promise is, that they shall cease from their toils; shall no longer spend their labor for that which satisfies not. (Ed: The corollary is that when you come to the Rest Jesus provides, you come to experience the purpose for which you were created and your "work" for Him and in Him is satisfying and of eternal value [see Jn 15:16 "your fruit should remain"].) When Paul expresses his confidence that the Thessalonians, troubled now, should yet find anesis (relief as a cessation from some trouble or difficulty, relaxation) in the day of Christ (2Th 1:7 uses anesis), he anticipates for them, not so much cessation from labour, as relaxation of the chords of affliction, now so tightly drawn, strained and stretched to the uttermost. It is true that this promise and that at the heart are not two, but one; yet for all this they present the blessedness which Christ will impart to his own under different aspects, and by help of different images; and each word has its own fitness in the place where it is employed. (Trench, R. C. - Synonyms of the New Testament - online) Anapausis describes an inward rest while laboring, whereas anesis indicates a relaxation brought about by a source other than oneself. Rest for you souls is a quotation from Jeremiah... Thus says the Lord, “Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls. But they said, ‘We will not walk in it.’ (Jer 6:16). Comment: The same dynamic occurs today - if we refuse to come to Jesus, to take His yoke and to learn from Him, then we too will not experience the good way in which our soul finds His promised rest! John
Mateus 11:30
Spurgeon - Unless the Spirit of God (Spirit of Christ, our "Fellow Yoke Bearer" Ro 8:9-note) be upon us, we have no might from within and no means from without to rely upon. Wait upon the Lord, beloved (Isa 40:31-note), and seek strength from Him alone. There cannot come out of you what has not been put into you. You must receive and then give out. A Mighty Fortress Martin Luther Did we in our own strength confide, Our striving would be losing; Were not the right Man on our side, The Man of God’s own choosing; Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth, His name, From age to age the same, And He must win the battle. A Mighty Fortress by Steve Green Adam