Mateus 11

William Barclay · Citado em PreceptAustin

Mateus 11

Barclay - Note the proof that Jesus offered. He pointed at the facts. The sick and the suffering and the humble poor were experiencing the power and hearing the word of the Good News. Here is a point which is seldom realized—this is not the answer John expected. If Jesus was God’s anointed one, John would have expected him to say, “My armies are massing. Caesarea, the headquarters of the Roman government, is about to fall. The sinners are being obliterated. And judgment has begun.” He would have expected Jesus to say, “The wrath of God is on the march.” but Jesus said, “The mercy of God is here.” Let us remember that where pain is soothed and sorrow turned to joy, where suffering and death are vanquished, there is the kingdom of God. Jesus’s answer was, “Go back and tell John that the love of God is here.” (Luke 7) That man is blessed who so believes, that his faith cannot be stumbled. C H Spurgeon Commentary - That man is blessed who so believes, that his faith cannot be stumbled. A hint for John. John had not fallen, but very possibly he had stumbled. He had been a little put to it, through a sense of non-deliverance in time of need, and therefore he had asked the question. Blessed is he who can be left in prison, can be silenced in his testimony, can seem to be deserted of his Lord, and yet can shut out every doubt. John speedily regained this blessedness, and fully recovered his serenity. Lord, grant me to be firmly settled in my convictions, that I may enjoy the blessedness which flows from unstaggering faith. May nothing about thee ever cause me to stumble at thee! Craig Keener - Some teachers compared the blind, lame and lepers to the dead because they had no hope of recovery. (See The IVP Bible Background Commentary: New Testament - Page 198) Blind (5185)(tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness. Figuratively then tuphlos picture one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind". Cleansed (2511)(katharizo from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) means to make clean by taking away an undesirable part. To cleanse from filth or impurity. Click here (and here) for more background on the important Biblical concept of clean and cleansing. Poor (4434) ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Ptochos focuses on a state of dependence, so that in Mt 5:3 "the poor in spirit" are those who have learned to be completely dependent on God for everything and these are the ones who possess the kingdom of heaven. Gospel preached (2097) euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news concerning something. Euaggelizo was often used in the Septuagint for preaching a glad or joyful message (cf. 1Sam. 31:9; 2 Sa 1:20; 4:10). Euaggelizo/euangelizo in its original sense could be used to refer to a declaration of any kind of good news, but in the NT it (with 2 exceptions discussed below) refers especially to the glad tidings of the coming kingdom of God and of salvation obtained through Jesus Christ's death, burial and resurrection. Most of NT uses of euaggelizo are translated "preach" or "preach the gospel," whichever fits more smoothly into the context. There are two passages that illustrate the original meaning of simply to "bring glad tidings" or "bring good news" of any nature. The first is in Luke…Lk 1:19 And the angel answered and said to him (Zacharias), "I am Gabriel, who stands in the presence of God; and I have been sent to speak to you, and to bring you this good news. (that he would have a son, John the Baptist). Matthew 11:5 - None were more shunned by their culture than the blind, the lame, the lepers, and the deaf. They had no place. No name. No value. Canker sores on the culture. Excess baggage on the side of the road. But those whom the people called trash, Jesus called treasures. Moravian Daily Texts - Jesus said, “The good news is proclaimed to the poor.” Matthew 11:5 (NIV) Good news! Our Christ has come! Good news to all the world. He comes to preach good news, new life for evermore. God’s spirit dwells in all who care, in all who share ‘til want is gone. (630*) God of the poor, God of the humble, give bread to the hungry and, to those who have bread, give a hunger for justice. Amen. *© Sharon M. Benson. Used by permission. J C Philpot - In a lame state "The lame walk." Matthew 11:5 When the Spirit begins a work of grace upon the heart, God's people are made sensible that they are in a lame state—that they are crippled, paralytic, bedridden—unable to lift up a leg or a finger. Man is dead in sin—his faculties are all crippled—he is utterly helpless in the things of God. Born blind? "The blind receive their sight." Matthew 11:5 In what state and condition are we by nature? Are we not—blind to our state as sinners before God? blind to the spirituality and condemning power of the law? blind to the majesty, greatness, holiness, and purity of God? blind to the beauty and preciousness of Immanuel? blind to the personality and operations of God the Spirit? And is not this blindness a feature that universally prevails? Are we not, in a spiritual sense, born blind? Do we not grow up in that blindness? And can any natural power remove it? Can any light in the judgment—can any doctrines received in the mind—can any profession of religion—can anything that nature has done or can do—remove that blindness? It cannot be removed by any power of man in himself. It is the special work, the grand prerogative of the Son of God, to remove this blindness by communicating spiritual eyesight. And this is done in a moment. There was an instant, though we may not be enabled to recollect it, when divine light was brought into our dark minds—and the blind received sight. A child of God cannot understand how, or why it is—but he knows that he once was blind—but now he sees! There is in his soul an inward perception—and that this inward perception is attended with certain sensations—to which sensations he was a stranger in times past. Whenever the blind receive sight, they see the purity and spirituality of God's character. Before the blind receive sight, they think that God is such a one as themselves. They have no idea of—no internal acquaintance with—the infinite purity, holiness, and spirituality of Jehovah. They therefore never bow down before Him—there is no trembling of heart at His great name—no bringing down of proud imaginations at His footstool—no inward shrinking into self before the loftiness of the Most High—no perception of His glory—no yielding up of the heart in subjection—no adoration nor admiration of His eternal Majesty! But wherever spiritual eyesight is given, and the purity and holiness of Jehovah are made known to the heart, there will be, as we find all through the Scripture—self-abasement. "I have heard of You by the hearing of the ear: but now my eye sees You. Wherefore I abhor myself, and repent in dust and ashes." "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, the Lord of hosts." The purity, holiness, and spirituality of God's character, produced in the saints of old, this prostration of soul before Him. The Lord God Almighty reveals in the soul His purity, spirituality, and holiness—to bring guilt upon the soul—to drive it out of every lying refuge—and beat out of its grasp every hope, but that which He Himself implants. He beats us out of every false refuge—strips us of every natural hope—and removes every creature prop from under our souls. He displays His dreadful majesty—sets our secret sins before our eyes—and searches the very bottom of our hearts—to bring us near the Son of His love—to draw us to the bosom of the Lord of life and glory—and make Him dear and precious to our souls! "The dead are raised up." Matthew 11:5 "The dead are raised up." The "dead" are those who by nature are dead in sin. These dead are raised up when life from God visits their souls. They are raised up to faith in Jesus, raised up to hope in his name, raised up to a sense of his dying love to their souls, raised up from doubt and fear, raised up from the depths of despondency, to look unto him and be saved. What a mercy it is that the Lord of life and glory still puts forth the same power in the hearts of his people, that he once put forth in their bodies, and that he raises them up from their state of death and deadness! Do we not often feel so dead, as though we had not a particle of the grace of God? So dead, that it seems scarcely possible to have a sensation of spiritual life again? So dead, that we almost fear whether the power of God was ever felt in our hearts? Now, the Lord raises up life and feeling in our souls, by putting forth the same power that called Lazarus out of the tomb. And every lifting up of the heart towards him, every panting desire to know him, and the power of his resurrection, every breathing of tender affection, every sigh, cry, and groan, yes, every feeling, however short, however transient, Godwards, is a proof that the Lord of life and glory is still putting forth his power in the hearts of his people. "The poor have the gospel preached to them." Matthew 11:5 What is the gospel? Is not the gospel a proclamation of pure mercy, of super-abounding grace? Does it not declare the loving-kindness of God in sending his only-begotten Son to bleed and die, and, by his obedience, blood, and merit, to bring in a salvation without money and without price? Is not this the gospel? Not clogged by conditions, nor crippled by anything that the creature has to perform; but flowing freely forth as the air in the skies? The poor to whom the gospel is preached, value it; it is suitable to them; it is sweet and precious when the heart is brought down. But if I stand up in religious pride, if I rest upon my own righteousness, if I am not stripped of everything in the creature, what is the gospel to me? I have no heart to receive it; there is no place in my soul for a gospel without money and without price. But when I sink into the depth of creature poverty, when I am nothing and have nothing but a mass of sin and guilt, then the blessed gospel, pardoning my sins, covering my naked soul, shedding abroad the love of God, guiding me into everything good, and leading me up into enjoyment with a Three-One God, becomes prized. When such a pure, such a blessed gospel comes into my heart and conscience, has not my previous poverty of spirit prepared me for it? Has not my previous beggary and necessity made a way for it, made it suitable to me, and when it comes, makes it precious to me? We must, then, sink into poverty of spirit, that painful place, in order to feel the preciousness, and drink into the sweetness and blessedness of the gospel of the grace of God. C H

Mateus 11

Barclay: Take my yoke upon you, and learn of me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11) ESV: Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. NLT: Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls.(NLT - Tyndale House)

Mateus 11

Barclay - The plain fact is that when people do not want to listen to the truth, they will easily enough find an excuse for not listening. They do not even try to be consistent in their criticism. They will criticize the same person and the same institution from quite opposite grounds and reasons. If people are determined to make no response, they will remain stubbornly and sullenly unresponsive no matter what invitation is made to them. Yet wisdom (sophia) is vindicated (dikaioo - justified, proved right) by her deeds (ergon) - Wisdom refers to God's wisdom which would be proven by the fruit of John and Jesus' ministries. Charles Swindoll on “Wisdom is vindicated by her deeds” "indicates that, while John and Jesus would be rejected by many, their actions would ultimately be justified. These two wise messengers of God didn’t have to answer to the worldly critics and cynics; their mission had been directed by God. Similarly, the wisdom of accepting the message of John the Baptizer and Jesus will ultimately be vindicated. When the dust settles from the conflict of worldviews and religions ancient and modern, time will reveal who has believed and lived correctly. (See Insights on Matthew 1–15 - Page 217) Phil Newton - The communist leaders of the 20th century in the USSR and her vassal countries mocked Christ, the Christian gospel, gospel preaching, and holy living. They agreed with Mao's remark, "Religion is the opiate of the people." But where is the USSR? Where are Lenin, Stalin, and Mao? Where is Ceausescu? "Wisdom is vindicated by her deeds." But one day, all will be brought to the grand crescendo of the ages. Christ the reigning King will be revealed in all of His glory, and then who will be championing the feminist movement, the gay/lesbian movement, the abortion industry, the anti-Christian movement in the media, and the immoral practices of the nations? "Wisdom is vindicated by her deeds." And as for you - where will you stand on that grand day? Have you sought to diffuse the power of the gospel, and its call to repentance? Have you made your excuses, and downplayed the gospel message so that you might continue on your own path? (The Face of the Non-repentant) Gluttonous (5314)(phagos) is one given habitually to greedy and voracious eating. Excessive, intemperate eating. Gluttony is the act of eating or drinking to excess, or overindulging in anything to the point of waste. It can also refer to a lack of control over one's relationship with food, or harming the body through excessive desire for food. Only twice in the Bible - Matt. 11:19; Lk. 7:34 (not in Lxx). Drunkard (3630) oinopotes (oinos - wine + potes - drinker) one who habitually drinks too much wine or alcoholic beverage. A winebibber, given to wine. Only twice in the Bible - Matt. 11:19; Lk. 7:34 (not in Lxx). QUESTION - What does it mean that wisdom is justified by her children (Matthew 11:19)? ANSWER - Matthew 11 records a remarkable portrait of John the Baptist and provides an important reminder of God’s grace and understanding even when we are suffering from doubt. The section concludes with the curious statement that wisdom is justified by her children (Matthew 11:19, NKJV). John had served faithfully as the forerunner to the Messiah, announcing the coming kingdom of Jesus, yet, instead of enjoying the fruits of his labor and the glories that one might expect in a newly installed kingdom, John was in prison soon to be executed—no kingdom had actually yet arrived. It seems that because of his circumstances he suffered some doubts and sent messengers to ask Jesus whether He was the expected One or whether John should look for someone else (Matthew 11:3). Jesus responded to John’s query with patience and grace, reminding John of the miracles prophesied of the Messiah that Jesus was accomplishing (Matthew 11:5–6). After that powerful yet gracious affirmation, Jesus continued, reminding listeners of the importance of John and his ministry. John was a mighty prophet, but he was more than just a prophet (Matthew 11:7–9)—he fulfilled the prophecy of Malachi 3:1 and faithfully served as the forerunner to the Messiah, announcing the coming kingdom. John would be an important piece in that kingdom even if it wouldn’t come right away. The response to the message of Jesus and John had been overwhelming: “From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force” (Matthew 11:12, NKJV). That is, there had been an extraordinary rush of people thronging to hear the gospel, and their eagerness to learn of the kingdom was so overwhelming it was as if they were attacking a city and beating down the doors to enter. Jesus pointed to John as the fulfilment of Malachi 4:6—John was the ”Elijah” to precede the great and awesome day of the Lord (Matthew 11:14). Jesus then chastises that generation for their inconsistent treatment of John and Himself, and He observes that “wisdom is justified by her children” (Matthew 11:19, NKJV) or “wisdom is proved right by her deeds” (NIV). That generation was inconsistent in their judgments. They behaved like children who wanted to but couldn’t control other children (Matthew 11:16–17). They critiqued John for not eating and drinking with other people (Matthew 11:18), but when Jesus came eating and drinking with people, they criticized Him for doing it (Matthew 11:19). That generation was prideful, thinking they had the wisdom to judge rightly, but they illustrated the injustice of their judgments. In so doing they failed to recognize the forerunner to the Messiah and thus failed to receive the Messiah and His kingdom. When Jesus challenged His listeners that wisdom is justified by her children, He was saying that the soundness of wisdom can be judged by the fruit of that wisdom. The people of that generation thought they had sound wisdom and were prideful in their own ability to discern and judge. But Jesus challenged their wisdom by looking at the “children” of their wisdom—what did their “wisdom” produce? Their deeds were woeful, in that they failed to recognize both the forerunner of the Messiah and the Messiah Himself. It is remarkable that those who had spiritual pride and confidence in themselves Jesus rebuked soundly, while the one who was struggling with doubt Jesus affirmed and encouraged. Jesus had reminded John that Jesus was the King and that John was the forerunner, but it was important not to stumble over the King and His methods (Matthew 11:6). On the other hand, Jesus chastised those who had made arrogant and wrongful judgments against John and Jesus. This is an important reminder that God is patient with His children even when they are doubting, but God opposes the proud and gives grace to the humble (James 4:6). We should never be arrogant in our judgments but should develop our conclusions humbly and by seeking God’s wisdom revealed in His Word, just as Jesus was encouraging John to do. Craig Blomberg in Contagious Holiness - A glutton and a drunkard: Matthew 11:19 and parallel Both Matthew 11:19 and its Lukan counterpart (Luke 7:34) belong to Jesus’ conclusion to the little parable of the children in the marketplace. The two versions (Matt. 11:16–19; Luke 7:31–35) are extremely similar throughout the entire account, especially after the introductory questions. Both Gospels also place this parable in the context of Jesus’ witness concerning John (Matt. 11:7–15; Luke 7:24–30), which in turn follows immediately after Jesus has replied to messengers coming from the imprisoned Baptist (Matt. 11:2–6; Luke 7:18–23). The most notable differences in these larger contexts are that only Matthew contains verses 12–15, with their treatments of the time from John the Baptist ‘until now’, the kingdom suffering violence, the prophets and the Law prophesying until John, and John representing an Elijah figure. Luke, on the other hand, in place of these sayings uniquely includes the parenthetical verses 29–30, which refer to all the people (laos), and tax collectors in particular, justifying God, in contrast with the rejection of Jesus by Pharisees and scribes.18 While the parenthetical comments obviously reflect Luke’s clarifications as narrator, the fact that he refers back to contrasting responses to the ministries of John and Jesus suggests these are observations firmly rooted in the tradition. No later Christian is likely to have created such portraits that highlight the centrality of response to John, almost at the expense of Jesus. Verses 29–30 likewise create a tight link between the material on the Baptist and the parable, just as Matthew does with his different insertions. I have elsewhere encapsulated the three main points of the parable proper: on the nature of the rejection of John, the nature of the rejection of Jesus, and the vindication of God’s wisdom represented by both of his spokesmen (Blomberg 1990: 210). Robert Stein (1992: 232–233) unpacks the first two of these points as follows: The rejection of the gospel message is not due to the form of its presentation. John preached the gospel while living an ascetic lifestyle (Luke 5:33a). Jesus preached the gospel in the joy of the kingdom’s arrival, but both were rejected (5:33b–35). Neither satisfied the wishes of this generation because their message was the same. Both preached a message of repentance (cf. 3:3, 8 and 5:32; 13:3, 5) and both offered salvation to the outcasts (cf. 3:12–14 with 4:18; 5:27–32; 7:22).(See Luke - Page 232) At the same time, The difference between the form of Jesus’ message and of John’s message was striking. John understood the coming of God’s kingdom as requiring repentance and portrayed this via his fasting; Jesus saw the coming of God’s kingdom as a time of great celebration and portrayed this by the analogy of a wedding feast (5:33–34). Both are valid expressions of different aspects of God’s kingdom, and if either is totally ignored, an unbalanced portrayal will result. (R. Stein 1992: 233 - Luke - Page 232) Jesus is no doubt creating caricatures of reactions to John and himself, but each takes its point of departure from genuine tendencies in the behaviour of each man—John’s self-denial and Jesus’ ‘partying’. The language about John ‘not eating or drinking’ versus Jesus ‘eating and drinking’ obviously cannot be taken too literally (Matt. 11:18–19). John did not deny himself all foodstuffs, and the ‘problem’ with Jesus was the manner and settings in which he ate and drank. Perhaps Luke is trying to clarify precisely this when he adds that John came eating ‘no bread’ and drinking ‘no wine’ (Luke 7:33), though bread and wine can be stock terms for food in general (Fitzmyer 1981: 680–681). It is possible that the Baptist literally drank no wine (Luke 1:14) but unlikely that he ate no bread (Davies and Allison 1991: 253). On the other hand, Marshall (1978: 301) thinks that Jesus means John did abstain from normal forms of food (cf. Mark 1:6 pars.), while Bovon (2002: 287) remarks, ‘If artos does not simply mean food (thus indicating sparing intake), as often in the Hebrew Bible, then it means that John, as Mark 1 intimates, eats only raw foods unprepared by human hands. His dietary intake was in any case more ascetic than the Law of Moses commanded, so that his lifestyle attracted criticism.’ On the other hand, if the longer Lukan form is more original, later abbreviated by Matthew, then perhaps the implication of Luke 7:34 is that the Son of Man came eating bread and drinking wine. At least those who accused him of being a drunkard (Luke 7:34; Matt. 11:19) obviously believed he drank a fermented beverage and drank too much! Freyne (2000: 271–286) thinks Jesus is being associated with Dionysiac cultists, who were known in Galilee, as tiled portraits in the ruins of Sepphoris have demonstrated, while the vilification of Jesus depended on a caricature and thus is not to be taken literally. It is to be taken seriously, however, as others’ perceptions of him (contra Morris 1992: 285, who thinks he is merely being accused of not adopting an ascetic lifestyle). Both phagos and oinopotēs appear in the New Testament only in this parable. The same combination is found in Deuteronomy 21:20 and Proverbs 23:20–21. The former context proves intriguing, since there ‘a glutton and a drunkard’ alludes to the rebellious son whose misbehaviour created a capital offence (Keener 1999: 342). The caricature of Jesus ‘was perhaps caused by [his] frequent attendance at banquets’ (Hagner 1993: 310). The reference in the parable to piping (or playing the flute) (Matt. 11:17; Luke 7:32) suggests that one of the children’s proposals was to ‘play wedding’. This immediately makes one think both of Jesus’ parables involving wedding banquets (esp. Matt. 22:1–14; 25:1–13) and of his actual attendance at the wedding in Cana (John 2:1–11). If ‘a glutton and a drunkard’ is something of a caricature, what do we say about the parallel charge of being ‘a friend of tax collectors and sinners’? Here it would seem the language is more straightforward, because such friendship has been securely established in other passages already, apart from any parabolic or metaphorical context.20 The two charges in Matthew 11:19b/Luke 7:34b are simply juxtaposed without a connective conjunction. The grammar alone, therefore, does not prove that Jesus’ scandalous friendship is directly tied to his customs at table, but with the numerous examples in parabolic and non-parabolic narratives throughout the Gospels of Jesus’ table fellowship with sinners, the link is almost certainly implied here too. We do not have to choose between D. Smith (2003), Corley (1993b), and others who see merely an unjustified slander, and the majority who assert that Jesus did indeed fraternize with the outcasts and despised of his world. A genuine pattern of behaviour can be unfairly exaggerated. As Rudolf Schnackenburg (2002: 107) explains, ‘Underlying the reproach are Jesus’ meals with “tax collectors and sinners” (see 9:10). The crass expressions used reflect denunciations in leading Jewish circles and are actually traceable to Jesus’ days on earth.’ Despite the variation between ‘deeds’ and ‘children’, the closing lines in both versions of the parable agree that God’s wisdom is justified. Thus both John’s and Jesus’ messages, once allowance is made for the caricatures, reflect God’s true plans for his people. The use of this kind of more generalizable proverb (‘wisdom is justified by her deeds/children’) serves rhetorically to deflect tension away from the immediate controversy by appealing to a shared history and cultural values. Thus Jesus employs a ‘soft word that turns away wrath’ (Shantz 2001: 259). Placed in the larger context of Jesus’ justification of John, the parable makes at best an implicit Christological claim but points at least as much to the Baptist as to Jesus himself. These features can only enhance the case for authenticity (on which see further Blomberg 1990: 208–210). The referents of our text once again include the coming Messianic banquet. ‘The uncomprehending generation could not understand that Jesus was signaling the in-breaking of the eschatological time of salvation: that his meals with sinners presaged the eschatological banquet … of those who have received God’s grace and forgiveness at the time of his eschatological visitation. The harsh judgment upon Jesus here expressed is not likely to have been formulated in the later church’ (Nolland 1989: 346). Or, with Green (1997: 303–304): The existence of two such widely divergent appraisals of the ministries of John and Jesus points to the inherent ambiguity of their ministry practices. By those who are aligned with the world system that supports and is supported by ‘this generation,’ they will be interpreted one way. Within that system Jesus has no claim to holiness, but as a companion of sinners and toll collectors he has distinguished himself as one of their company, and John is relegated to the status of a demoniac. But for those who visualize the world through the lens of allegiance to God and God’s purpose, the characteristic practices of John and Jesus are understood along vastly different lines. Now they are regarded as manifestations of the divine purpose at work in the world.21 (Source: Contagious Holiness: Jesus' Meals with Sinners - Page 117) Matthew 11:20 Then He began to denounce the cities in which most of His miracles were done, because they did not repent. BGT Matthew 11:20 Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν· KJV Matthew 11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: NET Matthew 11:20 Then Jesus began to criticize openly the cities in which he had done many of his miracles, because they did not repent. CSB Matthew 11:20 Then He proceeded to denounce the towns where most of His miracles were done, because they did not repent: ESV Matthew 11:20 Then he began to denounce the cities where most of his mighty works had been done, because they did not repent. NIV Matthew 11:20 Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent. NLT Matthew 11:20 Then Jesus began to denounce the towns where he had done so many of his miracles, because they hadn't repented of their sins and turned to God. NRS Matthew 11:20 Then he began to reproach the cities in which most of his deeds of power had been done, because they did not repent. NJB Matthew 11:20 Then he began to reproach the towns in which most of his miracles had been worked, because they refused to repent. NAB Matthew 11:20 Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented. YLT Matthew 11:20 Then began he to reproach the cities in which were done most of his mighty works, because they did not reform. GWN Matthew 11:20 Then Jesus denounced the cities where he had worked most of his miracles because they had not changed the way they thought and acted. began - Lu 10:13-15 upbraid - Ps 81:11-13 Isa 1:2-5 Mic 6:1-5 Mk 9:19 16:14 Jas 1:5 because - Mt 12:41 21:28-32 Jer 8:6 Ac 17:20 2Ti 2:25,26 Rev 2:21 9:20,21 Rev 16:9,11 Matthew 11 Resources - Multiple Sermons and Commentaries Related Passages: Luke 10:13-15+ “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. 14 “But it will be more tolerable for Tyre and Sidon in the judgment, than for you. 15 “And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades! JUDGMENT ANNOUNCED WHERE LIGHT REJECTED Then (see note on then marking progression in text) - Jesus has just described this childlike generation as one that for the most part have rejected the messages of John and of Jesus. Now Jesus gives the solemn warning of the judgment of cities for rejecting the clear presentation of truth. Great privilege brings great responsibility! He began (archo) to denounce (oneidizo) the cities in which most of His miracles (dunamis) were done, because (hoti) they did ( ou - absolutely did) not repent (metaneo) - While we do not know how many cities existed in Israel in Jesus' day, it is clear from this verse that three cities received considerably more "spiritual light" than others in the form of Jesus' supernatural miraculous deeds. The more men hear and see of the Lord’s work, the greater is their obligation to repent. Where most is given most is required. C H Spurgeon Commentary - Some cities were more favored with the Lord’s presence than others, and therefore he looked for more from them. These cities ought to have repented, or Christ would not have upbraided them: repentance is a duty. The more men hear and see of the Lord’s work, the greater is their obligation to repent. Where most is given most is required. Men are responsible for the way in which they treat the Lord Jesus and “his mighty works.” There is a time for upbraiding: “Then began he.” The most loving preacher will see cause for complaining of his impenitent hearers: HE upbraids, even he who also wept. Repentance is what we who are preachers drive at; and where we do not see it, we are sore troubled. Our trouble is not that our hearers did not applaud our ability, but because they repented not. They have enough to repent of, and without repentance woe is upon them, and therefore we mourn that they do not repent. David Guzik makes a sobering point - This principle – greater light means greater responsibility – means that the western world has a tremendous accountability before God. The west has had an access to the gospel that no other society has, yet remains in desperate need of repentance. Myron Augsburger on Matthew 11:20–24 - The passage is a sharp warning over the unbelief of Chorazin, Bethsaida, and Capernaum. The comparative symbols suggest that God’s judgments are conditioned by the amount of opportunity to understand the will of God which a given people may have experienced. The warning is with three perceptions: (1) responsibility, v. 20, as seen in the call for their repentance; (2) accountability, vv. 21–22, as they had been given more in the understanding of God than the rich merchant cities who had been so profligate and were chastised by Nebuchadnezzar and again by Alexander. And (3) opportunity, vv. 23–24, especially since it was in Jesus’ hometown; the people were proud of Him but refused to live by His teachings. Capernaum was exalted, like Babylon, in pride comparative to Lucifer (Is. 14:13–15). (See The Preacher's Commentary - Vol. 24: Matthew) Repent (3340) metanoeo rom meta = with, among + noeo = to think, exercise the mind <> from nous = mind; cf metanoia) means to have another mind. Friberg says it literally means to "perceive afterward, with the implication of being too late to avoid consequences." (Analytical Lexicon). Metanoeo means to change one's mind (one's heart) in respect to sin, God, and self. To turn to God and from sin (Luke 15:7,10+ = "one sinner who repents", cf illustration of repentance = 1 Th 1:9+). While repentance involves an intellectual decision, it is more than that because the intellectual decision must produce a change in one's behavior. On the subject of seeking the lost, John Wesley (1703-91) issued a stem warning: “The church has nothing to do but to save souls; therefore spend and be spent in this work. It is not your business to speak so many times, but to save souls as you can; to bring as many sinners as you possibly can to repentance.” “Repentance is a change of the mind, and regeneration is a change of the man.” -- Puritan Thomas Adams God uses at least four factors to prompt repentance = (1) The knowledge of God's Truth should prompt repentance (Mt 11:21-24 - where Chorazin, et al refused to repent at the Truth; cp Lk 16:30-31 which also illustrates the sufficiency of the Truth to prompt repentance.) Note the deadly deception - one can have Truth (as well as #2 sorrow) without true repentance! Beware! (2) Sorrow for sin can lead to repentance (2Cor 7:9-10), but the sorrow per se should NOT be confused with true repentance. E.g., Judas felt sorrow for betraying Jesus but did not repent. (3) God's kindness prompts (leads to) repentance (Ro 2:4). (4) Fear of final judgment (as discussed here in Acts 17:30-31) can motivate one to true repentance. Indeed, realization that there is no other way of escape but through Jesus, should cause any "rational" person to repent. Bob

Mateus 11

Barclay - We must be careful to catch the accent in Jesus' voice as he said this… "Woe to you, Chorazin! Woe to you, Bethsaida!" The Greek word for woe which we have translated "alas" is ouai; and ouai expresses sorrowful pity at least as much as it does anger. This is not the accent of one who is in a temper because his self-esteem has been touched; it is not the accent of one who is blazingly angry because he has been insulted. It is the accent of sorrow, the accent of one who offered men the most precious thing in the world and saw it disregarded. Jesus' condemnation of sin is holy anger, but the anger comes, not from outraged pride, but from a broken heart. (Ref) This showed the universal truth that to whom much is given, much is required (cf. Lk 12:48+) -- Bob Utley C H Spurgeon Commentary - Some cities were more favored with the Lord’s presence than others, and therefore he looked for more from them. These cities ought to have repented, or Christ would not have upbraided them: repentance is a duty. The more men hear and see of the Lord’s work, the greater is their obligation to repent. Where most is given most is required. Men are responsible for the way in which they treat the Lord Jesus and “his mighty works.” There is a time for upbraiding: “Then began he.” The most loving preacher will see cause for complaining of his impenitent hearers: HE upbraids, even he who also wept. Repentance is what we who are preachers drive at; and where we do not see it, we are sore troubled. Our trouble is not that our hearers did not applaud our ability, but because they repented not. They have enough to repent of, and without repentance woe is upon them, and therefore we mourn that they do not repent. Jesus knew what the doom of certain Jewish towns would be; and he knew what certain heathen cities would have done if they had been placed in their favorable circumstances. He spoke infallibly. Great privileges were lost on Chorazin and Bethsaida, but would have been effectual had they been granted to Tyre and Sidon. According to our Lord’s declaration, God gave the opportunity where it was rejected. and it was not given where it would have been accepted. This is true, but how mysterious! The practical point was the guilt of these favored cities, in that they remained unmoved by visitation which would have converted the heathen Sidonians; yes, and would have made them repent quickly “long ago ”; and in the most humiliating manner, “in sackcloth and ashes. ” It is a sad fact that our impenitent hearers do despite to a grace which would have brought cannibals to the Savior’s feet! Woe (How dreadful!) (3759 - click and select "Phonetics" to hear "ouai" pronounced) ouai pronounced "oo-ah'ee," an eerie, ominous foreboding sound some say is like the cry of an eagle) is an onomatopoeic word (an imitation of the sound) which serves as an interjection or lamentation (e.g., at funerals 1Ki 13:30) expressing an outburst of emotion, a cry of intense distress, displeasure, pain, sorrow or horror. An exclamation denoting pain or displeasure. Sometime woe was used to attract attention (Isa. 55:1). Less frequently, it occurs as a noun denoting a disaster or calamity. The OT prophets would often open their prophetic utterances of coming divine judgment with the word "Woe!" (Isa. 5:8-10; Mic 2:1-5) An interjection expressing great distress or sorrow; or a noun signifying a condition of deep suffering due to a calamity that has befallen or will befall a person or community. It may convey a warning of impending disaster to the hearers. BDAG - ① interjection denoting pain or displeasure, woe, alas ② a state of intense hardship or distress, woe Most NT uses of ouai are in the context of warning about inevitable, impending judgment, often intermingled with a feeling of pity (Mt 11:21-22, Lk 22:22 = Judas' betrayal). Rev 8:13+ has woe in triplicate which seems to provide the greatest possible emphasis on God's coming judgment on the world, much as the cry of "holy" in triplicate emphasizes His holiness. Indeed, His perfect holiness demands His perfect judgment! In the Lxx a double woe is addressed to unfaithful Jerusalem because of her idolatry and immorality (Ezek 16:23). Ouai does not depict sorrow on the part of those who have sinned (as some have mistakenly taught). OUAI - 47X/36V - Matt. 11:21; Matt. 18:7; Matt. 23:13; Matt. 23:14; Matt. 23:15; Matt. 23:16; Matt. 23:23; Matt. 23:25; Matt. 23:27; Matt. 23:29; Matt. 24:19; Matt. 26:24; Mk. 13:17; Mk. 14:21; Lk. 6:24; Lk. 6:25; Lk. 6:26; Lk. 10:13; Lk. 11:42; Lk. 11:43; Lk. 11:44; Lk. 11:46; Lk. 11:47; Lk. 11:52; Lk. 17:1; Lk. 21:23; Lk. 22:22; 1 Co. 9:16; Jude 1:11; Rev. 8:13; Rev. 9:12; Rev. 11:14; Rev. 12:12; Rev. 18:10; Rev. 18:16; Rev. 18:19 Chorazin - Chorazin (/koʊˈreɪzɪn/; Hebrew: כורזים‎‎, Korazim; also Karraza, Kh. Karazeh, Chorizim, Kerazeh, Korazin) was an ancient village in northern Galilee, two and a half miles from Capernaum on a hill above the northern shore of the Sea of Galilee. Bethsaida - Bethsaida, the hometown of Peter, Andrew, and Philip (John 1:44), was a fishing village. Jesus went there often (Mark 6:45; 8:22; Luke 9:10), though we are not told what mighty works He may have done there. Because the Sea of Galilee is so small, Bethsaida was not far distant from Capernaum. Since Bethsaida was the hometown of these disciples, it must have been traumatic for them to hear Jesus' rebuke. (Complete Biblical Library) ILLUSTRATION - Imagine someone who has the opportunity to witness a powerful life transformation, like a person overcoming addiction or a family experiencing reconciliation after years of conflict. The individual sees the change, hears the testimonies, and even sees miracles of healing or restoration, but remains indifferent, skeptical, or unwilling to change their own life. They continue in their old habits and patterns, despite seeing the positive effects of change in others. Contrast this with someone from a background of hardship or brokenness—perhaps someone who has been through addiction, trauma, or poverty—who, upon seeing a similar transformation, feels deeply moved and repents, seeking to change their life. This person recognizes the power of the transformation and responds with humility, making changes in their own life. In this real-life scenario, the person who is indifferent despite witnessing change resembles the people of Chorazin and Bethsaida. They have seen miracles (the powerful transformation), but they do not repent or take action. Meanwhile, those who are more broken or aware of their need for change—like Tyre and Sidon in the verse—are more likely to respond with humility and repentance, recognizing the opportunity to change and seeking a new way forward. John

Mateus 11

Barclay - “These cities did not attack Jesus Christ; they did not drive him from their gates; they did not seek to crucify him; they simply disregarded him. Neglect can kill as much as persecution can.” Bob

Mateus 11

Barclay: Come to me, all you who are exhausted and weighted down beneath your burdens, and I will give you rest. (Westminster Press) ESV: Come to me, all who labor and are heavy laden, and I will give you rest. NLT: Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. (NLT - Tyndale House)

Mateus 11

Barclay - It was the lack of that very quality which ruined Alexander the Great, who, in a fit of uncontrolled temper in the middle of a drunken debauch, hurled a spear at his best friend and killed him. No man can lead others until he has mastered himself; no man can serve others until he has subjected himself; no man can be in control of others until he has learned to control himself. But the man who gives himself into the complete control of God will gain this meekness which will indeed enable him to inherit the earth. (Matthew 11 Commentary)

Mateus 11

Barclay: for my yoke is easy and my burden is light.” (Matthew 11) ESV: For my yoke is easy, and my burden is light.” NLT: For my yoke is easy to bear, and the burden I give you is light.” (NLT - Tyndale House)

Mateus 11

Barclay writes: To the Jew religion was a thing of endless rules. A man lived his life in a forest of regulations which dictated every action of his life. He must listen forever to a voice which said, “Thou shalt not.” Beloved, perhaps that is the way you are trying to live your Christian life, by the repeated cry in your head of "Thou shalt not!" Jesus came to set us free from the bondage by the law. As Paul asked the Galatians... This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? (Galatians 3:2,3) Comment: The clear implication is that we are born again by the Spirit (Jn 3:3, 4, 5, 6, 7, 8) by grace through faith. As believers now we are to continue relying on the Spirit's power to live this supernatural life (see Gal 5:16). David

Mateus 11:28

Barclay: Come to me, all you who are exhausted and weighted down beneath your burdens, and I will give you rest.(Westminster Press) ESV: Come to me, all who labor and are heavy laden, and I will give you rest. NLT: Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. (NLT - Tyndale House)

Mateus 11:28-30

Barclay: Come to me, all you who are exhausted and weighted down beneath your burdens, and I will give you rest. Take my yoke upon you, and learn of me, for I am gentle and lowly in heart, and you will find rest for your souls; for my yoke is easy and my burden is light.” (Westminster Press) ESV: Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.” NLT: Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. 29 Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and the burden I give you is light.” (NLT - Tyndale House)

Mateus 11:28-30

Mateus 11:29

Barclay: Take my yoke upon you, and learn of me, for I am gentle and lowly in heart, and you will find rest for your souls;” (Westminster Press) ESV: Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. NLT: Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. (NLT - Tyndale House)

Mateus 11:30

Barclay: for my yoke is easy and my burden is light.” (Westminster Press) ESV: For my yoke is easy, and my burden is light.” NLT: For my yoke is easy to bear, and the burden I give you is light.” (NLT - Tyndale House)