Matthew Chapter 11
Not the Messiah They Expected Him to Be
A. Jesus and John the Baptist.
1. (Matthew 11:1–3) John the Baptist’s disciples ask a question on behalf of John to Jesus: Are You really the Messiah (the Coming One)?
“Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to preach in their cities. And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, ‘Are You the Coming One, or do we look for another?’”
When Jesus finished commanding His twelve disciples, He moved forward in His own ministry, giving the disciples space to carry out their own commissioned work. The phrase “to teach and to preach in their cities” likely refers to the cities of Galilee, not the cities of the disciples. Jesus gave them room to labor by not overlapping His presence with theirs, thus preparing them for independence in ministry under His authority.
John the Baptist, imprisoned by Herod Antipas (as detailed later in Matthew 14:3–12), heard reports of Jesus’ ministry. He sent two of his disciples to ask Jesus directly, “Are You the Coming One, or do we look for another?” This question reflects either John’s personal doubt or was posed for the benefit of his disciples, to redirect their faith toward Jesus.
Though John had previously declared Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29), his present circumstances — locked in Herod’s dungeon in the fortress of Machaerus — may have caused him to question. Like many of his day, he may have expected a Messiah who would bring political deliverance and judgment, not One who ministered in meekness, healing, and preaching good news to the poor. John’s confusion highlights the common Jewish expectation of two separate figures: the conquering Messiah and the prophet like Moses (Deuteronomy 18:15). The prolonged suffering likely tested John’s prophetic perspective.
2. (Matthew 11:4–6) Jesus’ answer to John the Baptist’s disciples: Tell John that prophecy regarding the Messiah is being fulfilled.
“Jesus answered and said to them, ‘Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me.’”
Rather than giving a simple “yes” or “no,” Jesus pointed John’s disciples to the observable evidence — what they saw and heard. His miracles were not for spectacle but were the precise fulfillments of Messianic prophecy, particularly those found in Isaiah (Isaiah 35:5–6; Isaiah 61:1). The blind received sight, the lame walked, lepers were healed, the deaf heard, the dead were raised, and the poor — often neglected — had the good news preached to them. Jesus’ ministry bore the exact fingerprint of the Messiah, just not in the way many expected.
Jesus’ reply teaches an important lesson: the Messiah’s power is best seen in compassionate acts, not just dramatic displays. His kingdom, at this stage, was advancing through grace, healing, and proclamation — not political upheaval. His words challenged the impatient expectation of deliverance and pointed to the quiet but undeniable work of God.
“Blessed is he who is not offended because of Me” is both a warning and a comfort. Jesus acknowledged that His approach would be a stumbling block to many — especially to those expecting a militant Savior. Yet the one who could see beyond human expectations to God’s true plan — who could accept Christ as He is — would be blessed. As Spurgeon put it, “Blessed is he who can be left in prison, silenced in testimony, seem deserted by the Lord, and yet shut out every doubt.”
This statement reveals the blessedness of those who trust even when confused — who walk by faith, not by sight. Jesus affirms that the one who is not scandalized by His lowly, suffering Servant nature — the one who keeps trusting — is blessed indeed.
3. (Matthew 11:7–15) Jesus speaks about John.
“As they departed, Jesus began to say to the multitudes concerning John: ‘What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings’ houses. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. For this is he of whom it is written: “Behold, I send My messenger before Your face, who will prepare Your way before You.” Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear!’” (Matthew 11:7–15, NKJV)
a. “What did you go out into the wilderness to see?”
Jesus rebuked the crowd’s expectations of John with a series of rhetorical questions. They didn’t go into the wilderness to find a vacillating figure—a reed shaken by the wind—but a man of conviction and courage. A reed, especially along the Jordan, symbolized fragility and instability. John was nothing of the sort; he stood unbending in the face of sin and power.
Jesus further eliminated the idea that John was some soft, indulgent man. “A man clothed in soft garments?” Such men are found in kings’ courts, not in the desert dressed in camel’s hair (see Matthew 3:4). John was a prophet who lived with rugged simplicity and spiritual fire. The crowds flocked to him not for elegance but for truth.
b. “A prophet? Yes, and more than a prophet.”
John was indeed a prophet, but his role was unique in redemptive history. As Jesus affirmed, “This is he of whom it is written: ‘Behold, I send My messenger before Your face, who will prepare Your way before You.’” This quote from Malachi 3:1 confirmed John’s prophetic identity as the forerunner to the Messiah. Unlike the prophets who spoke of a future Messiah, John personally introduced Him.
c. “Among those born of women there has not risen one greater than John the Baptist.”
This is one of the highest commendations Jesus gave to a man. John’s greatness was not due to miraculous works—he performed none (John 10:41)—but to his unique role in God’s plan. He was the final prophet under the Old Covenant, the bridge between promise and fulfillment.
And yet, paradoxically, “he who is least in the kingdom of heaven is greater than he.” This is not a statement of John’s failure, but of the superior blessings of those born again under the New Covenant. John belonged to the era of promise; believers after the cross belong to the era of fulfillment. As Paul wrote, “Not that we are sufficient of ourselves… but our sufficiency is from God, who also made us sufficient as ministers of the new covenant” (2 Corinthians 3:5–6, NKJV).
d. “From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.”
This complex verse highlights the spiritual intensity and conflict that accompanies the inbreaking of God’s kingdom. Jesus was not advocating physical violence but spiritual tenacity. The kingdom of heaven is aggressively advancing, and it is laid hold of by those with fervent, persistent faith. As Luke put it: “The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it” (Luke 16:16, NKJV).
The idea of “violence” here reflects the opposition the kingdom faces and the bold, forceful faith required to enter it. The Greek verb biazetai denotes forceful exertion—not passivity. This aligns with Paul’s exhortation: “Fight the good fight of faith, lay hold on eternal life” (1 Timothy 6:12, NKJV).
e. “For all the prophets and the law prophesied until John.”
Jesus established a clear chronological and theological boundary: the Old Testament prophetic witness culminated with John. He was the last of the old order. The Law and the Prophets pointed forward, but John pointed directly to Christ, saying, “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29, NKJV).
John’s ministry fulfilled the transitional role described in Luke 1:17, where the angel foretold to Zechariah that John would “go before Him in the spirit and power of Elijah… to make ready a people prepared for the Lord” (NKJV).
f. “And if you are willing to receive it, he is Elijah who is to come.”
John was not literally Elijah reincarnated (as clarified in John 1:21), but he fulfilled the role prophesied in Malachi 4:5–6. He came “in the spirit and power of Elijah” (Luke 1:17, NKJV). This partial fulfillment anticipates a greater fulfillment in the end times, where Elijah himself is expected to return, likely as one of the two witnesses described in Revelation 11:3–12.
Jesus added, “He who has ears to hear, let him hear!”—an urgent call for spiritual discernment. This phrase appears frequently in Jesus’ teaching and always marks deep spiritual truth that only faith can grasp. The crowds expected a fiery political Messiah and a thundering prophet; they missed the reality of a Lamb and a voice crying in the wilderness.
4. (Matthew 11:16–19) Jesus rebukes those who refuse to be pleased by either John the Baptist’s or Jesus’ ministry.
“But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions, and saying: ‘We played the flute for you, and you did not dance; we mourned to you, and you did not lament.’ For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” (Matthew 11:16–19, NKJV)
a. “But to what shall I liken this generation?”
Jesus used a vivid analogy to portray the spiritual dullness and immaturity of the people of His generation. “This generation” refers not just to His contemporaries chronologically, but to the broader Jewish nation that was rejecting both the prophetic ministry of John and the redemptive ministry of Jesus.
Like spoiled children in a marketplace, they demand religious expression be conformed to their expectations. Whether joyful or mournful, celebratory or ascetic, their response is always critical, never receptive. It is a picture of a hardened and self-willed people who refuse to be moved by either the call to repentance or the invitation to rejoice.
b. “We played the flute for you, and you did not dance; we mourned to you, and you did not lament.”
This metaphor demonstrates how neither joy nor sorrow elicited a proper response. John came with the somber call to repentance—like a funeral dirge—but they did not mourn. Jesus came with the announcement of the Kingdom—like a wedding song—but they would not celebrate. This generation wanted religion on their own terms, not on God's.
This is a stinging rebuke to religious consumers. It illustrates a kind of spiritual consumerism that is selective, non-committal, and always dissatisfied. The generation was not rejecting merely men—they were rejecting God's appointed message in both its tones: judgment and grace.
c. “For John came neither eating nor drinking, and they say, ‘He has a demon.’”
John the Baptist’s ascetic lifestyle, which included wearing camel’s hair and eating locusts and wild honey (Matthew 3:4), was not received as a mark of prophetic holiness but twisted into a sign of insanity or possession. This false accusation reveals the hardness of their hearts. They could not tolerate John’s holy severity, so they discredited it with slander.
This also reveals how the religious elite were blinded by their expectations of what a prophet should look like. John’s ministry, which was powerful, purifying, and direct, was offensive to their sensibilities, so they rationalized their rejection by demonizing him.
d. “The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’”
In contrast, Jesus embraced social engagement. He attended feasts, ate with tax collectors (Matthew 9:10), and fellowshipped with the outcasts of society—not because He loved sin but because He came to save sinners. And yet, the same generation that rejected John’s severity now rejected Jesus’ grace, accusing Him of moral compromise.
The phrase “friend of tax collectors and sinners” was meant as an insult, but to the redeemed it is a profound truth. Jesus is the friend of sinners, the one who came to “seek and to save that which was lost” (Luke 19:10, NKJV). He did not compromise holiness; He embodied it with compassion.
By using the title “Son of Man,” Jesus also aligned Himself with the divine figure prophesied in Daniel 7:13–14, emphasizing that His authority to forgive sinners was not an indulgence of sin, but an expression of messianic grace and power.
e. “But wisdom is justified by her children.”
Though the people mocked both John and Jesus, Jesus affirmed that God’s wisdom would be vindicated by its fruit. In other words, the authenticity of John and Jesus would be validated by the outcomes of their ministries. Despite the slander, their message bore fruit—repentance, transformed lives, and ultimately, salvation.
This is proverbial language. True wisdom will always be revealed in the lives it produces. The “children” of wisdom are those who receive the message and respond with faith. As James later affirmed, “Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom” (James 3:13, NKJV).
The religious leaders could not deny the impact of John’s ministry, nor the miracles and changed lives produced by Jesus’ ministry. Their criticism stood in contrast to the evident fruit of repentance and redemption.
Conclusion:
This passage reveals the hypocrisy and spiritual blindness of Jesus’ generation. They rejected both the call to repentance and the invitation to the kingdom because their hearts were hardened and their minds were set on man-made religion. Yet God’s wisdom, as displayed through both John and Jesus, is vindicated in those who follow—those who are born again, repenting like John’s followers and rejoicing like Jesus’ disciples.
B. The Condemned and the Accepted
1. (Matthew 11:20–24) Jesus rebukes the cities that did not repent in light of both John the Baptist’s ministry and Jesus’ own ministry.
“Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: ‘Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.’” (Matthew 11:20–24, NKJV)
a. “He began to rebuke the cities in which most of His mighty works had been done, because they did not repent.”
Jesus rebuked Chorazin, Bethsaida, and Capernaum not for outright hostility, but for spiritual indifference. These cities were given the highest spiritual privilege—firsthand exposure to the Messiah’s teachings and miracles—and yet they remained unmoved. Greater light brings greater accountability. These cities had seen clear confirmation of Jesus’ identity, yet failed to respond with repentance and faith.
This is a chilling warning to those in any generation—especially the modern Western world—where access to the gospel is abundant. To ignore such grace invites severe judgment. As it is written in Hebrews 2:3, “How shall we escape if we neglect so great a salvation…” (NKJV).
b. “Woe to you, Chorazin! Woe to you, Bethsaida!”
The word “woe” (Greek ouai) is not merely a prediction of doom, but a heartfelt lament. Jesus is grieved by their hardness. These were not random cities—they were within the region where much of His Galilean ministry occurred. Bethsaida was the hometown of Peter, Andrew, and Philip (John 1:44), and both towns had witnessed miracles such as the healing of the blind man (Mark 8:22–26).
Though the Gospel accounts don’t detail miracles in Chorazin, John 21:25 affirms, “And there are also many other things that Jesus did, which if they were written one by one… even the world itself could not contain the books that would be written” (NKJV).
c. “It will be more tolerable for Tyre and Sidon… more tolerable for the land of Sodom…”
These Gentile cities, long associated with paganism and sin, are said to have repented if given the same opportunity. This introduces the concept of degrees of judgment. Just as some will receive greater reward in heaven (1 Corinthians 3:14), others will receive more severe punishment in hell (Luke 12:47–48).
To be sure, Tyre, Sidon, and Sodom were wicked. Yet their guilt pales in comparison to that of cities that had seen the incarnate Son of God, heard the truth of the Kingdom, and yet remained unmoved. As Romans 2:5 says, “But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God” (NKJV).
d. “Capernaum, who are exalted to heaven, will be brought down to Hades.”
Capernaum had been blessed to be the hub of Jesus’ Galilean ministry—His “own city” (Matthew 9:1). It was metaphorically “exalted to heaven” due to its privileges but would be brought down in judgment. Hades here refers to the realm of the dead and is a direct contrast to exaltation.
Like Sodom, their sin was not aggression, but apathy. As Barclay insightfully put it, “These cities did not attack Jesus Christ… they simply disregarded Him. Neglect can kill as much as persecution can.”
Jesus’ strong language here reveals that the ultimate sin is not merely rebellion, but rejection of revelation.
2. (Matthew 11:25–27) Jesus praises the Father for revealing truth to the humble, not the proud.
“At that time Jesus answered and said, ‘I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight. All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.’” (Matthew 11:25–27, NKJV)
a. “I thank You, Father, Lord of heaven and earth…”
In contrast to the sorrow over rejection, Jesus now lifts His eyes in joyful communion with the Father. The term “answered” hints at an ongoing dialogue between the Son and the Father. The rejection by men did not surprise the Son, nor disrupt divine sovereignty.
He refers to the Father as “Lord of heaven and earth,” asserting both divine sovereignty and dominion over all creation. Jesus rejoices in the Father’s will, even when it includes rejection by the wise and acceptance by the lowly.
b. “You have hidden these things from the wise and prudent and have revealed them to babes.”
Jesus praises the divine prerogative in revelation. The “wise and prudent” refers to those who are intellectually or religiously self-sufficient—like the scribes and Pharisees. “Babes” symbolizes those humble in spirit, dependent, teachable, and aware of their need. This includes the disciples, fishermen, tax collectors, and even repentant sinners.
As Paul later affirmed, “God has chosen the foolish things of the world to put to shame the wise… that no flesh should glory in His presence” (1 Corinthians 1:27, 29, NKJV).
c. “Even so, Father, for so it seemed good in Your sight.”
Jesus expresses total submission and joy in the Father’s sovereign will. His delight was not in popularity, but in obedience. This echoes the Psalms: “Our God is in heaven; He does whatever He pleases” (Psalm 115:3, NKJV).
d. “All things have been delivered to Me by My Father…”
This is one of the most profound Christological declarations in Matthew. Jesus speaks of His unique relationship with the Father, asserting full authority and complete mutual knowledge.
This verse affirms:
The exclusive unity of Father and Son: “No one knows the Son except the Father.” The divine nature of Christ is such that only God the Father fully comprehends it.
The exclusivity of salvation through Christ: “Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.” No human being can know God unless the Son initiates that revelation. This corresponds with John 14:6, where Jesus said, “No one comes to the Father except through Me” (NKJV).
e. Theological implications:
The Father reveals truth sovereignly and graciously (verse 25).
The Son is the exclusive and authoritative mediator of that revelation (verse 27).
This passage foreshadows the Trinitarian formula Jesus will fully express in Matthew 28:19.
3. (Matthew 11:28–30) Jesus’ Gracious Invitation to the Weary
“Come to Me, all you who labor and are heavy laden, and I will give you rest. 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. For My yoke is easy and My burden is light.”
(Matthew 11:28–30, NKJV)
a. “Come to Me…”
With these words, Jesus makes one of the most powerful and personal invitations in all of Scripture. He does not say, "Come to doctrine," or "Come to the temple," but “Come to Me.” This direct appeal to Himself is a clear assertion of divine authority. No prophet, teacher, or rabbi would dare to speak this way unless they were claiming to be God in the flesh. The invitation is universal, but the remedy is exclusive—Jesus alone is the answer.
As Charles Spurgeon rightly observed: “Come; He drives none away; He calls them to Himself. His favorite word is ‘Come.’ Not, ‘go to Moses’ — ‘Come unto Me.’ To Jesus Himself we must come, by a personal trust. Not to doctrine, ordinance, nor ministry are we to come first; but to the personal Savior.”
This call to come is not coercive, but compassionate. Jesus is the Shepherd seeking lost sheep (Luke 15:4–7), not a tyrant demanding allegiance. He extends an invitation, not a commandment. Yet, refusal of this gracious call is rebellion nonetheless, for the call of the Savior carries the full weight of heaven’s authority.
b. “All you who labor and are heavy laden…”
This call is specifically directed to those under the strain of religious legalism and life’s unrelenting burdens. The Pharisaical system of the day had heaped countless rules and demands on the people—rules they could neither bear nor fulfill (see Matthew 23:4: “For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.” NKJV).
The phrase “labor” suggests weariness from self-imposed efforts—perhaps man-made attempts at salvation, striving to earn God's favor. “Heavy laden” implies external weights and expectations laid on the individual by others—often from religious authorities. Both conditions reflect spiritual exhaustion and moral fatigue.
D.A. Carson notes that “labor” emphasizes internal burdens we choose to carry, while “heavy laden” reflects burdens others place on us. Jesus calls these people—those crushed by legalism, guilt, and sin—to lay down their load at His feet.
c. “And I will give you rest…”
The rest offered is not merely the cessation of activity, but the deep spiritual renewal of the soul—peace with God through reconciliation and peace from God through relationship. It echoes the messianic promise of Jeremiah 6:16: “Thus says the Lord: ‘Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls.’” (NKJV)
The Greek word for “rest” here (anapausis) means refreshment and renewal—not idleness. It is the soul’s repose found only in Christ. Romans 5:1 affirms this reality: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” (NKJV)
d. “Take My yoke upon you and learn from Me…”
Here Jesus shifts from invitation to instruction. The yoke represents discipleship—not an escape from responsibility, but an exchange of burdens. In rabbinical tradition, the “yoke” symbolized submission to the Law (the Torah). But Jesus offers a new yoke—one of grace, not legalism.
Adam Clarke explains that the Jews spoke of the “yoke of the Law,” “yoke of the Kingdom,” “yoke of repentance,” and “yoke of God.” Jesus simplifies and supersedes all of them: “Take My yoke upon you.” He is the fulfillment of the Law (Matthew 5:17), and His teachings are not burdensome (1 John 5:3).
The verb “learn from Me” marks Him as both Savior and Teacher. True discipleship requires submission, instruction, and transformation. It is not merely about receiving rest, but entering into a lifelong relationship of learning and obedience.
e. “For I am gentle and lowly in heart…”
Jesus reveals the essence of His character. He is not harsh or demanding like the religious elite. He is gentle (praus – meek, power under control) and lowly in heart (tapeinos – humble, accessible). The Pharisees exalted themselves and condemned others. Jesus, the King of Kings, stooped low to carry the burdens of the broken.
Philippians 2:6–8 reflects this: “Who, being in the form of God, did not consider it robbery to be equal with God… He humbled Himself and became obedient to the point of death, even the death of the cross.” (NKJV)
The Lord's humility is not a sign of weakness but of strength—He condescends to lift us up. He meets us in our weakness and walks beside us with compassion.
f. “And you will find rest for your souls…”
This is not merely a repeated promise but a fulfillment of Old Testament prophecy (Jeremiah 6:16). The rest offered is not theoretical—it is experiential, real, and accessible. Those who come to Jesus, take His yoke, and follow Him will discover this soul-level rest. If a believer is not experiencing this rest, the issue lies not with the Savior but with the believer’s submission.
g. “For My yoke is easy and My burden is light.”
The Greek word translated “easy” (chrestos) can also mean “well-fitting” or “kind.” As William Barclay noted, in ancient Palestine, yokes were custom-fitted to each ox to avoid discomfort. The implication is clear: Jesus’ yoke is tailor-made for us. It fits us because He made us. It is not burdensome, because He walks with us under it.
This does not mean that discipleship is without effort. Rather, it means the labor is joyful and the burden is shared. Jesus does not remove the yoke but makes it bearable—and even delightful—through the empowering presence of His Spirit.
As Spurgeon wrote, “Jesus’ yoke is easy, not because it makes lighter demands, but because it represents entering into a disciple-relationship.”
1 John 5:3 captures it: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome.” (NKJV)
If someone finds the Christian life to be crushing, then they are likely carrying something Christ never intended for them. Jesus’ burden is still a burden, but it is a sanctifying, life-giving burden, not a legalistic one.
