Mateus 11

Matthew Henry · Citado em PreceptAustin

Mateus 11

Henry applies this passage - Our Divine Redeemer never was weary of his labour of love; and we should not be weary of well-doing, for in due season we shall reap, if we faint not ("Let us not lose heart in doing good, for in due time (the right time, the right season = kairos) we will reap if we do not grow weary. 10 So then, while we have opportunity (kairos), let us do good to all people, and especially to those who are of the household of the faith." Galatians 6:9-10+. See Redeem the Time; Eph 5:15-16+, Col 4:5-6+). We are to do our best for men, and then to hope that our Lord will deign to certify and confirm our teaching by his own coming to men’s hearts. C H Spurgeon Commentary - He arranged their missionary tour, and then followed in their wake. It was his plan to send them two and two through the cities of Israel, and then to follow them up in person, and sustain their testimony by his own instruction; for he came “to teach and to preach ” We are to do our best for men, and then to hope that our Lord will deign to certify and confirm our teaching by his own coming to men’s hearts. The term, “their cities ”, sounds rather singular. Had our Lord given those cities to the twelve? It would seem so. In a spiritual sense we go first and take possession of the souls entrusted to us, and then the King himself comes in and takes his own at our hands. Lord, give me many souls which may be thine in the day of thine appearing. To this end I would gladly go at thy bidding, and preach thy Word, trusting that I may hear the sound of my Master’s feet behind me. Giving instructions (present tense)(KJV = Commanding) (1299)(diatasso from dia = through + tasso = order) means literally to arrange thoroughly, to arrange in its proper order, to issue orderly and detailed instructions as to what must be done. Diatasso was a technical word for carrying out laws and sometimes used by military and government officials (cp Acts 18:2+ Lk 3:13+). It was a word that denoted a command given from an authority. Zodhiates explains that diatasso "is not simply to command or give an order, but to penetrate into a certain situation. This is suggested by the prep. diá, through or thoroughly, and tasso, to arrange in an orderly manner, e.g., when a person determines the proper arrangement of things or situations, he orders or commands that such arrangements be executed. Note also the derivative tágma (5001), anything arranged in an orderly fashion as a body of troops, a band of soldiers, order, succession of the resurrection as in 1 Cor. 15:23; also the adjective taktós (5002), an arranged or proper day as in Acts 12:21+ referring to the set day in which Herod sat on his speaking platform. This detailed understanding of the basic word tássō and its cognates is necessary if we are to properly understand diatássō not as a mere capricious ordering or commanding and diatage not as an arbitrary commandment, order, ordinance, disposition or appointment, but something that is thought out and proposes orderliness and method. (Complete Word Study Dictionary, NT)" Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11:29,30+), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. NIDNTT - (EXCERPT FROM 8 PAGE DISCUSSION OF MATHETES) - A man is called a mathētēs when he binds himself to someone else in order to acquire his practical and theoretical knowledge. He may be an apprentice in a trade, a student of medicine, or a member of a philosophical school. One can only be a mathētēs in the company of a didaskalos, a master or teacher, to whom the mathētēs since the days of the Sophists generally had to pay a fee. An obvious exception to this is when mathētēs refers to spiritual dependence on a thinker long since dead. Socrates never wanted to have any mathētēs and never regarded himself as a didaskalos… It is used to indicate total attachment to someone in discipleship (Ed: But see distinction below between a true disciple and a pseudo-disciple of Jesus). The secular Gk. usage of the word in the sense of apprentice, pupil or student is not found… Mathētēs in Jn. is often simply a term for “Christian” (Jn. 8:31+; Jn 13:35+; Jn 15:8+)…mathētēs has the general sense of “Christian”, one who believes in Jesus. (See online 8 page article on Mathetes in the New International Dictionary Of New Testament Theology, volume 1, page 490) Teach (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing the understanding and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness. The essence of a disciple (mathetes, cp Jesus' clear command in Mt 28:18, 19, 20) in fact is that he or she is a learner, and also a "doer" (cp Jas 1:22+). The teacher teaches and the disciple hears and processes what is heard, so that this truth affects his or her innermost being (i.e., impacting not just the "head" but especially the "heart!"). Ultimately the purpose of didasko is to shape the will of the one taught, to cause it to be conformed to the will of God (cp Ro 12:2+). Preach (proclaim) (2784) (kerusso or kerysso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso is used of the public proclamation of the gospel and matters pertaining to it as proclaimed by John the Baptist, Jesus, the apostles and other Christian teachers. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! (Think about this in regard to the Gospel of God instead of the decree of a man! cf 1Th 2:13+). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. Should this not be the example and pattern every preacher and teacher of the holy gospel of God seeks and strives to emulate, yea, even doing so with fear and trembling! ("not as pleasing men but God, who examines our hearts" see 1Th 2:4-+)

Mateus 11

Henry - Convinced Sinners Matthew 11:25 It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father’s will and love, ever since Adam sinned. Our Savior has invited all that labor and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honors; the gay and the sensual labor in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labor to establish their own righteousness also labor in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labors and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. Hidden from the Wise Experiencing God Day by Day: 365 Daily Devotional - Page 309 One hindrance to hearing a word from God may be our own wisdom. Wisdom, like success, can delude us to think we should take the role of teacher rather than student. Our knowledge lulls us into thinking we have sufficient wisdom to meet any challenge. Believing we are wise tempts us to evaluate the shortcomings of others yet be unaware of how much growth is still required in ourselves. The Pharisees were the religious experts of their day. They possessed much information about God, but they had no personal relationship with Him. Their knowledge clouded their view of their condition before God. Jesus thanked His Father that it was not to these “experts” that the Father had revealed spiritual truth, but rather to those who were humble and who recognized their need for God's revelation. When religious leaders experience spiritual failure, their downfall is often met with surprise. It shouldn't be. Religious people with the most knowledge are sometimes the ones least responsive to God's Word. Knowledge can easily lead to pride, and pride impedes us from seeking God. How do you know if you are a “Pharisee”? When you do not have a teachable spirit. When you become defensive if a fellow Christian shares a concern about your spiritual condition. When you do not seek to hear from God, believing you already know what He thinks. When you feel that you are capable of helping others in their spiritual lives, but no one can teach you anything. Don't allow the limited knowledge you now have to blind you to the great truths God still wants to reveal to you. Wayne Grudem - THE DOCTRINE OF REPROBATION - Systematic Theology (NB: for Dr Grudem's lengthy, excellent explanation of the Doctrine of Election scroll down to page 580). When we understand election as God’s sovereign choice of some persons to be saved, then there is necessarily another aspect of that choice, namely, God’s sovereign decision to pass over others and not to save them. This decision of God in eternity past is called reprobation. Reprobation is the sovereign decision of God before creation to pass over some persons, in sorrow deciding not to save them, and to punish them for their sins, and thereby to manifest his justice. In many ways the doctrine of reprobation is the most difficult of all the teachings of Scripture for us to think about and to accept because it deals with such horrible and eternal consequences for human beings made in the image of God. The love that God gives us for our fellow human beings and the love that he commands us to have toward our neighbor cause us to recoil against this doctrine, and it is right that we feel such dread in contemplating it.26 It is something that we would not want to believe, and would not believe, unless Scripture clearly taught it. But are there Scripture passages that speak of such a decision by God? Certainly there are some. Jude speaks of some persons “who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ” (Jude 4). Moreover, Paul, in the passage referred to above, speaks in the same way of Pharaoh and others: For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills.… What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction? (Rom. 9:17–22) Regarding the results of the fact that God failed to choose all for salvation, Paul says, “The elect obtained it, but the rest were hardened” (Rom. 11:7). And Peter says of those who reject the gospel, “they stumble because they disobey the word, as they were destined to do” (1 Peter 2:8).27 In spite of the fact that we recoil against this doctrine, we must be careful of our attitude toward God and toward these passages of Scripture. We must never begin to wish that the Bible was written in another way or that it did not contain these verses. Moreover, if we are convinced that these verses teach reprobation, then we are obligated both to believe it and accept it as fair and just of God, even though it still causes us to tremble in horror as we think of it. In this context it may surprise us to see that Jesus can thank God both for hiding the knowledge of salvation from some and for revealing it to others: “Jesus declared, ‘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’ ” (Matt. 11:25–26). Moreover, we must recognize that somehow, in God’s wisdom, the fact of reprobation and the eternal condemnation of some will show God’s justice and also result in his glory. Paul says, “What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction” (Rom. 9:22). Paul also notes that the fact of such punishment on the “vessels of wrath” serves to show the greatness of God’s mercy toward us: God does this “in order to make known the riches of his glory for vessels of mercy” (Rom. 9:23). Election to salvation is viewed as a cause for rejoicing and praise to God, Who is worthy of praise and receives all the credit for our salvation We also must remember that there are important differences between election and reprobation as they are presented in the Bible. Election to salvation is viewed as a cause for rejoicing and praise to God, who is worthy of praise and receives all the credit for our salvation (see Eph. 1:3–6; 1 Peter 1:1–3). God is viewed as actively choosing us for salvation and doing so in love and with delight. But reprobation is viewed as something that brings God sorrow, not delight (see Ezek. 33:11), and the blame for the condemnation of sinners is always put on the people or angels who rebel, never on God himself (see John 3:18–19; 5:40). So in the presentation of Scripture the cause of election lies in God, and the blame for reprobation lies in the sinner. Another important difference is that the ground of election is God’s grace, whereas the ground of reprobation is God’s justice. Therefore, “double predestination” is not a helpful or accurate phrase because it neglects these differences between election and reprobation. The sorrow of God at the death of the wicked (“I have no pleasure in the death of the wicked, but that the wicked turn from his way and live,” Ezek. 33:11) helps us understand how appropriate it was that Paul himself felt great sorrow when he thought about the unbelieving Jews who had rejected Christ. Paul says, I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites. (Rom. 9:1–4) We ought also to feel this great sorrow as well when we think about the fate of unbelievers. The answer must be that God knows that this will ultimately result in greater glory for Himself But it might be objected at this point, if God genuinely feels sorrow at the punishment of the wicked, then why does he allow it or even decree that it will come about? The answer must be that God knows that this will ultimately result in greater glory for himself. It will show his power and wrath and justice and mercy in a way that could not otherwise be demonstrated. Certainly in our own human experience it is possible to do something that causes us great sorrow but which we know will result in long-term greater good. And so, after this faint human analogy, we may somewhat understand that God can decree something that causes him sorrow yet ultimately will further his glory. Matthew 11:26 “Yes, Father, for this way was well-pleasing in Your sight. BGT Matthew 11:26 ναὶ ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. KJV Matthew 11:26 Even so, Father: for so it seemed good in thy sight. NET Matthew 11:26 Yes, Father, for this was your gracious will. CSB Matthew 11:26 Yes, Father, because this was Your good pleasure. ESV Matthew 11:26 yes, Father, for such was your gracious will. NIV Matthew 11:26 Yes, Father, for this was your good pleasure. NLT Matthew 11:26 Yes, Father, it pleased you to do it this way! NRS Matthew 11:26 yes, Father, for such was your gracious will. NJB Matthew 11:26 Yes, Father, for that is what it pleased you to do. NAB Matthew 11:26 Yes, Father, such has been your gracious will. YLT Matthew 11:26 Yes, Father, because so it was good pleasure before Thee. GWN Matthew 11:26 Yes, Father, this is what pleased you. for - Job 33:13 Isa 46:10 Lu 10:21 Ro 9:18 11:33-36 Eph 1:9,11 3:11 2Ti 1:9 Matthew 11 Resources - Multiple Sermons and Commentaries THE FATHER WAS PLEASED WITH HIS PLAN OF SALVATION Yes - Jesus is affirming what He has just said regarding the wise and infants. Father, for this way was well-pleasing (eudokía) in Your sight (emprosthen) - What "way"? This refers to the way God ordained for sinners to saved as Jesus had just described in Mt 11:25. In other words, God was well-pleased to hide the great mysteries of His wise dealings from the wise and learned and well-pleased to reveal these spiritual truths to those who come to Him as little children. R T France - Spiritual understanding does not depend on human equipment or status. It is the gift of God, and so is given to those in whom he is well pleased (the verb [eudokeo] in Mt 3:17+ is from the same root as gracious will here). It depends on the sovereign purpose of the Lord of heaven and earth, and his choice falls on those the world would never expect. (Borrow The Gospel according to Matthew : an introduction and commentary page 198) God is totally satisfied to offer a gospel of grace because that glorifies Him. -- John MacArthur As Leon

Mateus 11

Henry - The character of the persons invited: all that labor and are heavy laden. This is a word in season to him that is weary (Isa. 50:4). Those that complain of the burden of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luke 11:46); let them come to Christ and they shall be made easy....But it is rather to be understood of the burden of sin, both the guilt and the power of it. All those, and those only, are invited to rest in Christ that are sensible of sin as a burden and groan under it, that are not only convicted of the evil of sin—their own sin—but are contrite in soul for it; that are really sick of sin, weary of the service of the world and the flesh, that see their state sad and dangerous by reason of sin, and are in pain and fear about it: as Ephraim (Jer. 31:18-20), the prodigal (Luke 15:17), the publican (Luke 18:13), Peter’s hearers (Acts 2:37), Paul (Acts 9), the jailer (Acts 16:29, 30). This is a necessary preparative for pardon and peace” John

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Mateus 11:28-30