Mateus 11
R.C.H. Lenski · Citado em PreceptAustin
Mateus 11
Lenski - He (JOHN THE BAPTIST) is not to let the absence of certain works blind him to the glorious presence of the works now in full progress. Let him be satisfied with these and trust that in due time the others will follow just as these are now being done. (Borrow The Interpretation of St. Matthew's Gospel page 426) Norman Crawford - The verb skandalizo (to take offence) is the word from which we get our English word scandal. It means to shock or offend moral feelings and to bring disgrace by shameful actions. This is the word that Paul uses about the attitude of unbelieving Jews toward the cross; it was an offence to them (1 Cor 1:23+). Believers bore reproach and persecution because of "the offence of the cross" (Gal 5:11+, contrast Gal 6:14+). In a day when a cross is a symbol of religious veneration, we can scarcely grasp what a scandal it presented to the minds of unbelieving Jews, "Cursed is everyone that hangeth on a tree" (Deut 21:23+; Gal 3:13+). The Lord Jesus ever had the cross before Him, and we do not go beyond the meaning of the text when we suggest that the Lord is describing those who would stumble at Him, reject Him and eventually crucify Him. We should never accuse John of taking such offence. (What the Bible Teaches: Luke) Michael Andrus - Jesus concludes his response to John by pronouncing a blessing on those who take no offence at him. How gentle is this rebuke! Jesus does not scold John for doubting. Instead he reminds him that a special blessing awaits those who continue to trust despite their confusion and despite the difficult circumstances in which they find themselves. Jesus may not offer immediate vindication to the righteous or immediate judgment on the wicked, but he reassures us nonetheless that God’s plan is on schedule and on track. (When God Sits on His Hands) Adrian Rogers - Now, John, you’re in prison:”—He didn’t tell him this, but He could have told him—“It’s going to get worse. You’re going to have your head cut off. You’re in prison. You’re in trouble. But, John, if you’re in prison, and I don’t get you out of prison, it’s not because I don’t want to, or am not able to, or I don’t care about you. It’s just, John, I have a better plan and a higher plan. And, frankly, John, you couldn’t understand it if I told you, because my ways are not your ways and my thoughts not your thoughts. As the heavens are high above the earth, so are my ways above your ways and my thoughts above your thoughts.” (Isaiah 55:8–9) “Who hath known the mind of the Lord?… who hath been his counsellor?” (Romans 11:34) How inscrutable are the ways of God! My friend, don’t demand to understand, and don’t get a pout with God if you don’t understand why He doesn’t get you out of your prison. There’s more than one kind of prison. You might be in a financial prison: your blood pressure is up, and your bank account is down. You may be in a physical prison. You may be in a family difficulty. There may be some great dungeon of despair that you’re in, and you’re saying, “Why doesn’t God deliver me? If God can do all of those things—if He can raise the dead, heal the lame—why doesn’t God do something?” It’s like the little boy, he said, “If God’s so great, why didn’t He put the vitamins in ice cream rather than spinach?” “Why doesn’t God do it the way I want Him to do it?” Frankly, friend, His ways, the Bible says, are past finding out; and it takes a lot of faith sometimes to let God be God. (Are you Angry With God? page 819) David Abernathy - What does σκανδαλίζομαι ‘to be trapped’ mean in this verse? Here Jesus is referring to John’s disappointment due to the fact of the Messiah not being in accord with his expectations [CC-J Gibbs, WBC-D. Hagner]. This assumes that the questioner has begun well and must now avoid stumbling. To do this he must reexamine his presuppositions about the Messiah. John should trust Jesus and not be tripped up by his own preconceived ideas of what the Christ should be and do [PNTC - Leon Morris]. (An Exegetical Summary of Matthew 1-16)
Mateus 11
Lenski adds that "The point to be noted is that to preach is not to argue, reason, dispute, or convince by intellectual proof, against all of which a keen intellect may bring counterargument. We simply state in public or testify to all men the truth which God bids us state. No argument can assail the truth presented in this announcement or testimony. Men either believe the truth, as all sane men should, or refuse to believe it, as only fools venture to do”. Matthew "outlines" his Gospel with this phrase had finished: (Mt 7:28) When Jesus had finished these words, the crowds were amazed at His teaching; (Mt 11:1) When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities. (Mt 13:53) When Jesus had finished these parables, He departed from there. (Mt 19:1) When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan; (Mt 26:1) When Jesus had finished all these words, He said to His disciples, Phil Newton give background on Matthew 11 - A crisis began to unfold at this point in Christ's ministry (Matt 11-13). Though the unveiling of the kingdom was in full swing, so too was reaction against Christ and His kingdom. Kingdom expectations ran high but disappointments appeared higher, as even those most supportive of Christ struggled to believe. Instead of enthused following, Christ met with unrepentant Galilean cities (Mt 11:20-24) and questioning religious leaders (Mt 12:1-14). His own family and friends from Nazareth questioned Him, with some thinking he had gone mad, and others offended at Him (Mt 12:46-50; Mt 13:53-57). So Jesus Christ began to teach in parables unforgettable lessons of the kingdom (Mt 13:1-52), stressing the value and worth of the kingdom, and its increase in spite of men's opposition and disapproval. The kingdom would grow in effect and power even though many could not understand its dynamics. Some believed but wrestled with doubt. Among their number was John the Baptist. (Matthew 11:1-6 Settling Doubts) ILLUSTRATION OF DISAPPOINTMENT WITH GOD - I'll never forget a conversation I had with a woman once, many years ago. She used to work in a place where I worked; and when she found out that I was a Christian, she walked up to me and really let me have it. "I was in to that 'Christianity' stuff once," she said; "but turned away from it, and I'll never return to it again. I want nothing to do with the kind of God you Christians worship. He let me down when I needed Him most." I was shocked; but I had the presence of mind to ask her what she meant. She told me that she had a sister that she loved very much. They were best friends. But she came home one day to the horrible sight of her sister in her room - hanging by the neck at the end of a rope. "If there's a God in heaven," she said - in some of the most bitter tones I think I've ever heard - "then why did He let my sister commit suicide? Why didn't He stop her? If that's your God, then I want nothing to do with Him." I wish I could make a really happy ending out of this story; but I'm afraid I can't. I was still very young in the faith; and I didn't know what to say to this poor woman. But if I could go back in time, I certainly would listen to her pain for a while and weep with her over her loss. I'd ask about her sister's life, and let her share with me what she loved about her. But then - after a whole lot of tender and sympathetic listening; and after affirming her pain and frustration over her loss - I think I'd want to gently let her know that she was mad at Jesus for failing to keep a promise that He never made. She had an unfair expectation of Him. She had expected Him to violate the will of one of her loved ones and to prevent her from ever doing anything harmful to herself. And so, when He didn't do what she apparently expected that He had a duty to do, she became disappointed with Him, grew to resent Him, and finally came to rejected Him....I've heard many such stories. Many times, in one way or another, I've been told, "I've tried trusting Jesus; and I found that He didn't help me. It doesn't work to trust Him." Those kind of stories break my heart. But I have say this with love; the problem is never with Jesus when He disappoints our expectations. The problem is always with us and our expectations of Him. We expected Him to do something that He never said He would do. We expect Him to fulfill our expectations on call. And yet, the plain fact is that He isn't obligated to fulfill the expectations we place on Him. But on the other hand, the more I've gotten to know Him, the more He surprises me. As I have gotten to know Him better, I have found that He isn't always what I expected Him to be. But I have always found that He does everything that He promises to do in a way that exceeds my feeble expectations of Him! (Gregg Allen) Oswald Chambers - Something more about his ways He comes where He commands us to leave. When Jesus had made an end of commanding His disciples, He departed thence to teach and to preach in their cities. Matthew 11:1. If when God said ‘Go,’ you stayed, because you were so concerned about your people at home, you robbed them of the teaching and preaching of Jesus Christ Himself. When you obeyed and left all consequences to God, the Lord went into your city to teach; as long as you would not obey, you were in the way. Watch where you begin to debate and to put what you call duty in competition with your Lord’s commands. ‘I know God told me to go, but then my duty was here’; that means you do not believe that Jesus means what he says. He teaches where He instructs us not to. “Master, … let us make three tabernacles.” Are we playing the spiritual amateur providence in other lives? Are we so noisy in our instruction of others that God cannot get anywhere near them? We have to keep our mouths shut and our spirits alert. God wants to instruct us in regard to His Son, He wants to turn our times of prayer into mounts of transfiguration, and we will not let Him. When we are certain of the way God is going to work, He will never work in that way any more. He works where He sends us to wait. “Tarry ye … until …” Wait on God and He will work, but don’t wait in spiritual sulks because you cannot see an inch in front of you! Are we detached enough from our own spiritual hysterics to wait on God? To wait is not to sit with folded hands, but to learn to do what we are told. These are phases of His ways we rarely recognize. Matthew 11:2 Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples NET Matthew 11:2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question: GNT Matthew 11:2 Ὁ δὲ Ἰωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ Χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ NLT Matthew 11:2 John the Baptist, who was in prison, heard about all the things the Messiah was doing. So he sent his disciples to ask Jesus, KJV Matthew 11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, ESV Matthew 11:2 Now when John heard in prison about the deeds of the Christ, he sent word by his disciples NIV Matthew 11:2 When John heard in prison what Christ was doing, he sent his disciples ASV Matthew 11:2 Now when John heard in the prison the works of the Christ, he sent by his disciples CSB Matthew 11:2 When John heard in prison what the Messiah was doing, he sent a message by his disciples NKJ Matthew 11:2 And when John had heard in prison about the works of Christ, he sent two of his disciples NRS Matthew 11:2 When John heard in prison what the Messiah was doing, he sent word by his disciples YLT Matthew 11:2 And John having heard in the prison the works of the Christ, having sent two of his disciples, NAB Matthew 11:2 When John heard in prison of the works of the Messiah, he sent his disciples to him NJB Matthew 11:2 Now John had heard in prison what Christ was doing and he sent his disciples to ask him, GWN Matthew 11:2 When John was in prison, he heard about the things Christ had done. So he sent his disciples BBE Matthew 11:2 Now when John had news in prison of the works of the Christ, he sent his disciples Now when John, while imprisoned - Mt 4:12 14:3 Mk 6:17 Lu 3:19 7:18-23 Joh 3:24 he sent word by his disciples - Mt 9:14 Joh 3:25-28 4:1 Ac 19:1-3 Matthew 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 14:3-5+ For when Herod had John arrested, he bound him, and put him in prison on account of Herodias, the wife of his brother Philip. 4 For John had been saying to him, “It is not lawful for you to have her.” 5 And although he wanted to put him to death, he feared the multitude, because they regarded him as a prophet. Mark 6:20+ for Herod was afraid of John, knowing that he was a righteous and holy man, and kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him. DUNGEON OF DOUBT The title is from Max Lucado's title for this pericope "Dungeon of Doubt." David Turner refers to Mt 11:2-13:52 as "Growing Opposition to the Kingdom of Heaven." Now when John, while imprisoned (desmoterion), heard (akouo) of the works (ergon) of Christ (Christos) - John is inside a dark, damp, dreary prison cell with its cold nights, damp bed, and tasteless food. He has been there for some eighteen months imprisoned not for some crime, but because he stood for the truth! The last mention of John was in Mt 4:12+ "Now when Jesus heard that John had been taken into custody, He withdrew into Galilee." Matthew explains later "For when Herod had John arrested, he bound him and put him in prison because of Herodias, the wife of his brother Philip. For John had been saying to him, “It is not lawful for you to have her.” (Mt 14:3-4+)
Mateus 11
Lenski - The fact that John sends to Jesus for an answer proves John’s faith in Jesus. This answers those who think that John had lost confidence in Jesus and doubted as some moderns doubt—in disbelief. In that case John would not have directed his question to Jesus, nor would Jesus have sent an answer, and least of all the answer he did send. John’s question was prompted by a difficulty that his faith encountered. God had pointed out to him that Jesus was the Messiah, John 1:33, 34. Jesus, then, was to do all the great Messianic works, both those of grace (Jn 3:11) and those of judgment (Jn 3:12); compare Luke 3:3–6 regarding the grace, and Lk 3:9 regarding the judgment. Thus John believed, preached, expected. But as Jesus carried on his work, it seemed to be nothing but grace without one single act of judgment. This is what perplexed the Baptist “when he heard in the prison the works of the Christ.” Where were the works of judgment, the swinging of the fan, the crashing blows of the ax? They were not being done. How, then, was this to be explained? Would another One follow, another who would perform these works of judgment? For we must remember that throughout the prophecies, just as in the Baptist’s proclamation concerning Jesus, one feature is not revealed by God: the interval of time between the first coming with grace and mercy and the second coming with judgment. (Borrow The Interpretation of St. Matthew's Gospel page 426) COMMENT: One can begin to understand John's confusion by examining the prophecy in Isaiah 61:2a which predicted the favorable year of the Lord (First Coming) and Isaiah 61:2b which predicted the day of vengeance of our God (Second Coming) depicted in the schematic below. John was the greatest of all the prophets (Mt 11:11) but he, like all of the OT prophets, failed to see this TIME GAP between the First and Second Comings of Messiah and apparently could not understand why Jesus was demonstrating no vengeance. (See more discussion of Time Gap) TIME GAP BETWEEN FIRST COMING AND SECOND COMING D A Carson agrees that "Jesus was preaching in veiled fulfillment terms and bringing much blessing but no real judgment (cf. Dunn, Jesus, pp. 55–62), and as a result the Baptist was having second thoughts." (Borrow Expositor's Bible Commentary page 54) C H Spurgeon Commentary on Mt 11:2-3 - Here we begin quite another story. The first verse ought to have gone with the preceding chapter, to which it belongs. John was in prison: he did not make a good caged bird — he of the wilderness and the river — and his faith began to flag. So some think. Was it so? Or was this embassy sent to our Lord for the sake of John’s disciples? Were they wavering so much that John could not reassure them without the aid of Jesus? Or was it that John would intimate to our Lord that there were doubts abroad which would be met by a further proclamation of his mission? Was this all that John now thought himself able to do — namely, to call upon the Lord to state his claims in the most decisive manner? Did John resolve to draw from our Lord a very clear statement, that his disciples might thus be readily transferred to Jesus? The question as to our Lord’s having a mission was surely not for John’s sake: he knew full well that Jesus was the Son of God. But when he heard of all that Jesus did, he may have wondered that he himself was left in prison, and he may have thought that possibly another was yet to come before all things could be rectified. Dark thoughts may come to the bravest when pent up in a narrow cell. It was well that John’s question was put, that it might receive a distinct reply; reassuring for himself, and instructive for us. Even a mature believer can be confused by the outworking of God’s plan. Michael Andrus - Have there been times when your world seemed to be crashing down on you, and God was silent? Perhaps a loved one dies, or you lose your job, or one of your children is stretching you to the breaking point, or your health is threatened, or your spouse tells you he or she doesn’t love you anymore. And some of you have had all those things happen to you in a relatively short period of time. Even if you’re not personally facing tragedies like this, you have close friends who are, plus you see all around you war, racism, immorality, homelessness, drugs, crime, corruption, abortion, child abuse, terrorism, AIDS, etc. And you are tempted to wonder, “Where is God in all this?”Our Scripture text today tells the story of a great man of God who struggled with his faith because it seemed God was sitting on his hands while he rotted in prison. Let’s allow Max Lucado to tell us (See his article entitled "Dungeon of Doubt" - Max Lucado - In the Eye of the Storm), as only he can, what John was doing in prison, based on the account found in Matthew 14:1-12..... "He was a child of the desert. Leathery face. Tanned skin. Clothing of animal skins. What he owned fit in a pouch. His walls were the mountains and his ceiling the stars. But not anymore. His frontier is walled out, his horizon hidden. The stars are memories. The fresh air is all but forgotten. And the stench of the dungeon relentlessly reminds the child of the desert that he is now a captive of the king. In anyone’s book, John the Baptist deserves better treatment than this. After all, isn’t he the forerunner of the Christ? Isn’t he a relative of the Messiah? At the very least, isn’t his the courageous voice of repentance? John’s problems began when he called a king on the carpet. On a trip to Rome, King Herod succumbed to the enticements of his brother’s wife, Herodias. Deciding Herodias was better off married to him, Herod divorced his wife and brought his sister-in-law home. The gossip columnists were fascinated, but John the Baptist was infuriated. He pounced on Herod like a desert scorpion, denouncing the marriage for what it was – adultery. Herod might have let him get away with it. But not Herodias. This steamy seductress wasn’t about to have her social climbing exposed. She told Herod to have John pulled off the speaking circuit and thrown into the dungeon. Herod hemmed and hawed until she whispered and wooed. Then Herod gave in. But that wasn’t enough for this mistress. She had her daughter strut before the king and his generals at a stag party. Herod, who was as easily duped as he was aroused, promised to do anything for the pretty young thing in the G-string. “Anything?” “You name it,” he drooled. She conferred with her mother, who was waiting in the wings, then returned with her request. “I want John the Baptist.” “You want a date with the prophet?” “I want his head,” replied the dancer. And then, reassured by a nod from her mother, she added, “On a silver platter, if you don ’t mind.” Herod looked at the faces around him. He knew it wasn’t fair, but he also knew everyone was looking at him. And he had promised “ anything.” Though he personally had nothing against the country preacher, he valued the opinion polls much more than he valued John’s life. After all, what’s more important – to save face or to save the neck of an eccentric prophet? The story reeks with inequity. John dies because Herod lusts. The good is murdered while the bad smirk. A man of God is killed while a man of passion is winking at his niece. Is this how God rewards his anointed? Is this how he honors his faithful? Is this how God crowns his chosen? With a dark dungeon and a shiny blade?" (Matthew 11:1-19, 14:1-12 When God Sits on His Hands) Josephus XVIII - 2. Now some of the Jews thought that the destruction of Herod’s army came from God: and that very justly, as a punishment of what he did against John, that was called the baptist. For Herod slew him [About Feb. A.D. 32.]; who was a good man, and commanded the Jews to exercise virtue; both as to righteousness towards one another, and piety towards God; and so to come to baptism. For that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away, [or the remission] of some sins [only,] but for the purification of the body: supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him; for they were very greatly moved [or pleased] by hearing his words; Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise rebellion: (for they seemed ready to do anything he should advise:) thought it best, by putting him to death, to prevent any mischief he might cause; and not bring himself into difficulties by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus; the castle I before mentioned; and was there put to death. Now the Jews had an opinion, that the destruction of this army was sent as a punishment upon Herod; and a mark of God’s displeasure to him. JOHN THE BAPTIST AND JESUS - Croft Pentz Matthew 11:1–19 I. Curious people—vv. 1–3 A. Work of Christ—v. 1. He commanded the disciples to teach and preach in other lands. B. Wonder of John—vv. 2–3. John questioned whether Christ was the promised Messiah. Man need not wonder if Christ is the Messiah, for we have the complete Old Testament, which tells of the coming Messiah. It has already been proven that Christ is the Messiah, so unbelievers can only attempt to prove that He is not. II. Complete power—4–6 A. Command—v. 4. “Go and see for yourself.” In other words, don’t depend on others to make your decisions. B. Completeness—v. 5. 1. Healing. He healed all sickness and disease. 2. Life. The dead were raised and given life. 3. Gospel. The gospel was preached to the poor. C. Consecration—v. 6. Those not ashamed of Christ were blessed. III. Consecrated prophet—vv. 7–14 A. Seeking—vv. 7–10. Jesus asked the people what they were looking for. John the Baptist was more than a prophet. Verse 10 is a quote of Malachi 3:1. B. Servant—v. 11. John the Baptist was chosen as God’s servant. John used no fancy words, wore no fancy clothes and preached without a church building. Yet he was one of the greatest ministers of all time. C. Strength—v. 12. The world tries to destroy the work of God, but strong Christians can destroy the forces of evil and inherit the kingdom of God. D. Simplicity—vv. 13–15. John was the Elias (Elijah) of the New Testament. All Christians can be used of God in doing His work. He can provide talent for those who offer Him consecration and dedication. IV. Childish people—vv. 16–17 A. Lack of response—vv. 16–17. People did not respond to the messages of Christ. Jesus was the greatest teacher that ever lived, yet the people refused to accept His Word. B. Lack of respect—v. 18. Though John was a holy man sent from God, the people did not respect him. Christians should always respect their pastor as he is also sent by God. C. Lack of reverence—v. 19. Jesus, the Son of God came and was rejected (John 1:11). Phil Newton has an excellent sermon on doubt (Matthew 11:1-6 Settling Doubts) I. Encroaching clouds of doubt A couple of weeks ago I was enjoying a beautiful day working in my yard. The sky was blue, the breeze slightly cool for a summer day, when all of a sudden, without warning, an ominous cloud moved overhead. I made it inside just in time before the storm broke loose. Doubt in the life of the believer is often just like that. As an Elijah, you might be experiencing the grandest peaks in your walk with the Lord when suddenly, without warning, clouds of doubt encroach upon your life. Dark, foreboding clouds, full of terrifying storms rain doubt upon the peaceful tranquility of your mind. Few among us have avoided those clouds. They come at the most inopportune times. And they assault even the most faithful saints. As fiery darts from the enemy, doubt strikes the mind and emotions to sink our enthusiasm for Christ and the gospel, and to dampen our assurance of being in Christ. "The Christian life includes ongoing tension between assurance and doubt, notwithstanding that faith's victory is sure," writes Joel Beeke [The Quest for Full Assurance]. Doubt seems to be a pesky companion, or at times, a vicious adversary. Yet, "God uses conflicts, doubts, and trials to mature the believer in faith" [Beeke, 151]. So how does doubt strike the believer? 1. Occasions of doubt Don Whitney has written, "You are not abnormal if you have occasional doubts about whether you are a Christian." He goes on to explain, "Experiencing chronic doubts about salvation is unusual... Occasional doubts - even horrifying doubts - are one thing, but doubts that persist in the face of every biblical remedy demand careful attention" [20, 24]. Chronic doubts might indicate that the person is not a believer at all, and therefore must find refuge in the gospel alone. But our concern in this study of God's Word is with the occasional doubts, the kind that comes intermittently, though they may last for sustained periods until remedied. Note that in our text, "John, while imprisoned, heard of the works of Christ," and thus "sent word by his disciples and said to Him, "Are You the Expected One, or shall we look for someone else?"" What was happening in John's life for doubt to cloud his thinking? You will remember that he had testified clearly and strongly concerning Christ, "Behold, the Lamb of God who takes away the sin of the world! This is He on behalf of whom I said, 'After me comes a Man who has a higher rank than I, for He existed before me'" (John 1:29-30). John testified of both the person of Christ as being eternal, and the redemptive work of Christ as being totally effective. He spoke clearly and faithfully about Jesus Christ. He understood the essential truths concerning Christ. But now, by reason of his circumstances, he struggled with doubt. I would identify this as a time of personal weakness in which doubt, like a leach in murky waters, attaches to the thinking of one enduring difficult times. John had no more public ministry. Christ had eclipsed him even as he had purposed (John 3:30). He went from a popular public figure - though a fearful one in many people's eyes - to an obscure prisoner. He suffered in the desert prison. He felt alienated from most everyone, and on top of it all, he knew that Herod's instability could mean greater suffering or death. I do not think there is a suggestion at all that John doubted his calling and ministry. He knew that he was the forerunner of Messiah, but he also was affected by his own message, that the "winnowing fork" was in Messiah's hand to deal out judgment (Matt 3:12). He was not seeing it happen, so in the physical, mental, and emotional weakness of his desert imprisonment, he struggled with doubt. This leads to another cause of doubting, confusion and misunderstanding. John thought that Messiah would do all of which he prophesied in a fell swoop. It was going to happen quickly, or so he thought. He was confused to a degree about the dynamics of Messiah's kingdom, rule, and judgment. He certainly understood what Christ would do but he did not fully grasp the divine timetable or the nature of Christ's rule. It left him confused, and confusion led to doubts. Some of us can identify with John. There are truths concerning Christ that we have not understood, and we're left doubting. Obadiah Sedgwick concurs that what he calls "imbecility of judgment about the essentials of salvation" (not a flattering word but very 17th century) is "the great spring of doubtings" [31]. Sometimes it is due to misunderstanding the doctrine of justification or the nature of repentance or the confusion about grace that leads to doubt. But when there is confusion and misunderstanding, it can be cleared away by truth. Another cause of doubt is unconfessed sin in the believer's life. By this, I do not mean so much sin that is present that the believer is unaware, but more particularly, sins that the believer refuses to acknowledge and deal with. His fellowship with Christ has been so greatly hindered, and the Lord's presence withdrawn due to unconfessed and unrepentant sins that the Christian begins to doubt. Again, this is an area that can be cleared by the Christian humbling himself before the Lord, trusting in the sufficiency of Christ's death, and resting in the Lord's forgiveness. Akin to this, doubt can be caused by disobedience. I do not think in the least that this was part of John's doubt but it can be part of ours, just as it was in Peter's life. When we know God's commands, and yet we selfishly choose to go our way and not His, we will likely be left with doubts about our assurance. And rightly so, for doubting our assurance is a divine means of curbing our bent to sin and returning us to fellowship and obedience with Him. The bent of personality might also be a cause of doubt. Here we discover that those with a more melancholy personality with the accompanying tendency to be introspective and overly analytical may find clouds of doubt creeping into their lives. Many of the Psalms seem to reflect this. "Why are you in despair, O my soul? And why have you become disturbed within me? ...O my God, my soul is in despair within me" (Ps 42:5-6). "I am benumbed and badly crushed; I groan because of the agitation of my heart... Do not forsake me, O Lord; O my God, do not be far from me!" (38:8, 21). "How long, O Lord? Will You forget me forever? How long will You hide Your face from me?" (Ps 13:1). ILLUSTRATION Charles H. Spurgeon, the best-known preacher of the 19th century, faced times of melancholy despair. On one such occasion he was taking a holiday and slipped into a Methodist Church for Sunday worship. He said, "I felt at that time very weary, and very sad, and very heavy at heart; and I began to doubt in my own mind whether I really enjoyed the things which I preached to others. It seemed to be a dreadful thing for me to be only a waiter, and not a guest, at the gospel feast." The man conducting the service was an engineer, and rather than developing his own sermon, he had borrowed one of Spurgeon's. He did not know that the London pastor was in his service. As he preached,
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Lenski - In his answer Jesus says nothing about the “vengeance” (Isa. 35:4) and the judgment. This omission is significant. John is to leave that in the hands of him who is so gloriously fulfilling the prophecies regarding the Messianic works of grace. (Borrow The Interpretation of St. Matthew's Gospel page 426) Blind receive sight - (see commentaries on Lk 4:18+; Lk 18:35-43+) This quote is taken by Jesus from Isaiah 35:5-6+ Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah." Yes Jesus opened physically blind eyes but far more significantly He opened spiritually blind eyes with His Gospel declaring to His apostle Paul who He sent to the Gentiles "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’" (Acts 26:18+) (For excellent background see Blind, Blindness on page 370 in Dictionary Of Biblical Imagery; also What is spiritual blindness?) In the Bible, only Jesus opened the eyes of the blind, and there are more of His recorded miracles in this category than any other. It shows Him to be the promised Messiah. -Steven Cole Lame walk (see commentaries on Lk 5:17–25+, Mt 15:30,31+, Mt 21:14+, Jn 5:8,9+). - This declaration fulfills the prophecy in Isaiah 35:6+ "Then the lame will leap like a deer." Lepers are cleansed (see commentaries on Lk 5:12–16+; Lk 17:11–19+) Deaf hear (See commentary Isa 35:5+; Isa 42:18). Dead are raised (see commentaries on Mt 9:24,25+, Luke 7:11–17+; Lk 8:40–56+, Jn 11:43,44+) Augustine, in his sermon on this miracle, says: “Who knows how many dead the Lord raised visibly? For all the things that he did are not written. John tells us this. So then there were without doubt many others raised.” (see John 21:25+) THE POOR (ptochos) HAVE THE GOSPEL PREACHED (euaggelizo) TO THEM (See commentaries on poor in Luke 4:18+; Lk 6:20+; Lk 14:13, 21+) Note the most important "sign" of Jesus was listed last, the preaching of the Gospel. The physical signs "paved the way" for the spiritual truth of the Gospel which alone could heal a sin sick soul and save them from eternal destruction. D A Carson has an interesting comment that "there is a second, more subtle level to Jesus’ response. All four of the Isaiah passages refer to judgment in their immediate context: e.g., “your God will come … with vengeance; with divine retribution” (Isa 35:4); “the day of vengeance of our God” (Isa 61:2). Thus Jesus was allusively responding to the Baptist’s question: the blessings promised for the end time have broken out and prove it is here, even though the judgments are delayed." (Borrow Expositor's Bible Commentary page 54) those whom the people called trash, Jesus calls treasures. Michael Andrus - The proof Jesus offers of His messiahship is, first of all, that His kingdom is one where the rejected are received. In the first century none were more shunned than the blind, the lame, the lepers, and the deaf. They had no place, no name, no value. They were seen as canker sores on the culture, excess baggage on the side of the road. But those whom the people called trash, Jesus calls treasures. Not only that, His kingdom is one where the Gospel is preached –the good news that salvation is by grace through faith. No other world religion offers such a message. All others demand the right performance, the right sacrifice, the right chant, the right ritual, the right seance, the right experience, maybe even the right suicide. Theirs is a kingdom of tradeoffs. You do this, and God will give you that (you hope). The result? Either arrogance or fear. You are adopted, not when you do enough, but when you admit you can never do enough. Arrogance if you think you’ve achieved it, fear if you think you haven’t. Christ’s kingdom is different. It is a kingdom where membership is granted, not purchased. You are adopted, not when you do enough, but when you admit you can never do enough. The result is you serve, not out of arrogance or fear, but out of gratitude. (Andrus - When God Sits on His Hands)
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Lenski points out that "The thing that is to be heard properly so as to affect the hearer’s heart is this fulfilled prophecy, the fact that John is Elijah as Jesus presents this in his discourse on John." (Borrow Interpretation of St Matthew's Gospel page 438) C H Spurgeon Commentary - This matter is worthy of earnest heed. If you can hear anything, hear this truth. This call to attention needs to be oft repeated. Through the hearing ear, the divine blessing comes to the soul; therefore hear, and your soul shall live. Our Lord and King, who made the ear, has a right to demand its attention to his voice. Some men have no ears to hear truth, but quick ears for falsehood. We should be grateful if the Lord has given us spiritual perception; for “the hearing ear and the seeing eye” are from the Lord. 16-19. But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we mourned unto you, and ye have not lamented. For John came neither eating nor drinking and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. Our Lord condemns the folly of the age in which he lived. The people would not listen to the messenger of God whoever he might be, but raised childish objections. Therefore the Lord likens them to “children sitting in the markets ”, who were asked to play by their fellows, but they could never agree upon the game. If certain of the children would imitate a wedding, and began to pipe, the others would not dance; and when they proposed a funeral, and began to mourn, the others would not lament. They were disagreeable, sullen, and captiously resolved to reject every offer. Such was the foolish manner of men in our Lord’s time. John was an ascetic: he must be out of his mind and under the influence of a demon. Jesus is a man among men, and goes to their feasts: he is accused of eating and drinking to excess, and associating with the sordid and wicked. There was no pleasing them. Thus is it at this hour: one preacher, who speaks with elegant diction, is too flowery; and another, who uses plain speech, is vulgar: the instructive preacher is dull, and the earnest preacher is far too excitable. There is no suiting some people. Even the great Lord of all finds his wise arrangements met with discontent. Yet wisdom , after all, gave forth her teachings by rightly chosen ambassadors. She is justified of her children. Her children recognized the fitness of her messengers; and her messengers, who were also her children, were a credit to her choice, and justified her selection and preparation of them. The All-wise God is a better judge of what a minister should be than any of us are. Well did George Herbert write — “Judge not the preacher, he is thy judge.” The varied orders of preachers are all needful, and, if we would but know it, they are all ours; whether Paul or Apollos, or Cephas; and it is ours not to cavil at them, but to give earnest heed to their proposals. Lord, deliver us from a captious, fault-finding spirit; for if we begin objecting, we are apt to keep on at it. If we will not hear one preacher, we may soon find ourselves quite weary of a second and a third, and before long it may come to pass that we cannot hear any minister to profit. Hearing From God - Bob Gass - A Fresh Word for Today: 365 Insights for Daily Living - Page 25 He that hath ears to hear, let him hear. (Matthew 11:15) It’s not only possible to hear from God, it’s absolutely necessary! Mary took the time to sit and listen to Jesus. (See Luke 10:39.) Later, while Peter attempted to persuade Him not to go to the cross, she anointed Him with oil in preparation for it. Mary heard Him; Peter didn’t! Have you learned yet how to hear God? Fifteen times in the New Testament our Lord says, “He that hath an ear let Him hear.” That tells you three important things. First, you were born into God’s family with spiritual ears; second, you have to learn how to use them; third, hearing from God must become the highest priority in your life. A baby is born with the ability to hear, but he doesn’t know what he’s hearing. Understanding takes time; it takes intimacy with his parents. Listen: “Then he opened their minds so they could understand” (Luke 24:45, NIV). He’ll teach you! Why is it that we can hear from God in times of crisis, yet not at other times? Because we have to! Until that changes, we’ll keep living from crisis to crisis, so we’ll never learn to hear from Him, either quickly or correctly. Jesus said, “I can of mine own self do nothing: as I hear, I judge” (John 5:30). Jesus did only the things placed in His mind by the Father. HE WANTS YOU TO LEARN TO LIVE THAT WAY, TOO. JUST TRY IT FOR ONE DAY; YOU’LL NEVER WANT TO LIVE ANY OTHER WAY! Matthew 11:16 “But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, BGT Matthew 11:16 Τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ἃ προσφωνοῦντα τοῖς ἑτέροις KJV Matthew 11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, NET Matthew 11:16 "To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, CSB Matthew 11:16 "To what should I compare this generation? It's like children sitting in the marketplaces who call out to each other: ESV Matthew 11:16 "But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates, NIV Matthew 11:16 "To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: NLT Matthew 11:16 "To what can I compare this generation? It is like children playing a game in the public square. They complain to their friends, NRS Matthew 11:16 "But to what will I compare this generation? It is like children sitting in the marketplaces and calling to one another, NJB Matthew 11:16 'What comparison can I find for this generation? It is like children shouting to each other as they sit in the market place: NAB Matthew 11:16 "To what shall I compare this generation? It is like children who sit in marketplaces and call to one another, YLT Matthew 11:16 'And to what shall I liken this generation? it is like little children in market-places, sitting and calling to their comrades, GWN Matthew 11:16 "How can I describe the people who are living now? They are like children who sit in the marketplaces and shout to other children, whereunto - La 2:13 Mk 4:30 Lu 13:18 this - Mt 12:34 Mt 23:36 Mt 24:34 It is - Lu 7:31-35 Matthew 11 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 12:39 But He answered and said to them, “An evil and adulterous generation craves for a sign; and yet no sign shall be given to it but the sign of Jonah the prophet; Matthew 16:4 “An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah.” And He left them, and went away. Matthew 23:36 “Truly I say to you, all these things shall come upon this generation. Luke 7:31-35+ “To what then shall I compare the men of this generation, and what are they like? 32 “They are like children who sit in the market place and call to one another; and they say, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.’ 33 “For John the Baptist has come eating no bread and drinking no wine; and you say, ‘He has a demon!’ 34 “The Son of Man has come eating and drinking; and you say, ‘Behold, a gluttonous man, and a drunkard, a friend of tax-gatherers and sinners!’ 35 “Yet wisdom is vindicated by all her children.” JESUS PARABLE OF THE BRATS David Turner says that "Jesus then turned from explaining John’s significance to confronting the unbelief of “this generation” (See The Gospel of Matthew - The Gospel of Mark - Page 162) Leon
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Lenski points out that "The thing that is to be heard properly so as to affect the hearer’s heart is this fulfilled prophecy, the fact that John is Elijah as Jesus presents this in his discourse on John." The large, open market places were convenient playgrounds for the children of the neighborhood when the market was not in progress. Jesus has in mind a group of such children, such as he had occasionally watched. This group tried to direct the play first to one game, then to another, as their mood and fancy dictated. They expected all the other children to accept their suggestion; and when these did not comply, they pettishly cried out and blamed the others.(Borrow Interpretation of St Matthew's Gospel page 438) Generation (1074) genea gives us our English genealogy) literally refers to those descended from a common ancestor and in this sense refers to a race, a clan or descendants. The contemporaries of John and Jesus are described uniformly as people who reject the emissaries of God (Mt 11:20-24; cf. Mt 10:14-15). Negative adjectives are applied to them: evil and adulterous (Mt 12:39; Mt 16:4); evil (Mt 12:45); unbelieving and perverted (Mt 17:17). The description evokes comparison to the wilderness generation (Dt. 1:35; 32:5, 20). Finally "this generation" is compared to those swept away in judgment in the days of Noah (Mt 24:34-44). Like (same)(3664) homoios from homos = one and the same) means like when referring to objects and of the same status when referring to individuals. This adjective is also used of possessions shared in common. e prominent use of homoios in the New Testament is to introduce parables and to explain imagery in prophetic passages. In biblical Greek homoios means of the same kind. Children (3813) paidion diminutive of pais = child) is a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used repeatedly of the infant Jesus in Matthew (Mt 2:8-9, 11, 13-14, 20-21) Paidion is used as a term of comparison, Jesus making the point that we are to become like a little child (Mk 10:15 Lk 18:17), the implication of course being that this is not an infant but a child old enough to express saving faith in the Messiah! Uses of paidion in Luke - Lk. 1:59; Lk. 1:66; Lk. 1:76; Lk. 1:80; Lk. 2:17; Lk. 2:27; Lk. 2:40; Lk. 7:32; Lk. 9:47; Lk. 9:48; Lk. 11:7; Lk. 18:16; Lk. 18:17 Market place (58)(agora) is the town-square where the people assembled in public. It can also refer to a market or thoroughfare or a broad street. Here it refers to a forum or a market place where things were exposed for sale and where assemblies and public trials were held (See similar use in Mk 7:4; Acts 16:19; 17:17) (see use in Acts 16:19) Vincent on market place - Agora From ἀγείρω, to assemble. Wyc., renders cheepynge; compare cheapside, the place for buying and selling; for the word cheap had originally no reference to small price, but meant simply barter or price. The primary conception in the Greek word has nothing to do with buying and selling. Ἀγορά is an assembly; then the place of assembly. The idea of a place of trade comes in afterward, and naturally, since trade plants itself where people habitually gather. Hence the Roman Forum was devoted, not only to popular and judicial assemblies, but to commercial purposes, especially of bankers. The idea of trade gradually becomes the dominant one in the word. In Eastern cities the markets are held in bazaars and streets, rather than in squares. In these public places the children would be found playing. Compare Zech. 8:5. John