And it came to pass ... - The directions to the apostles were given in the vicinity of Capernaum. The Saviour went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.

The account contained in this chapter of Matthew, to the Matthew 11:19, is found, with no material variation, in Luke 7:18-35. John was in prison. Herod had thrown him into confinement on account of his faithfulness in reproving him for marrying his brother Philip’s wife. See Matthew 14:3-4.
It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that he was the Messiah; or he might have been desirous of ascertaining for himself whether this person, of whom he heard so much, was the same one whom he had baptized, and whom he knew to be the Messiah. See John 1:29.

Art thou he that should come? - That is, Art thou the Messiah, or the Christ? The Jews expected a Saviour. His coming had been long foretold, Genesis 49:10; Isaiah 9:1-6; Isaiah 11:1-5; Isaiah 35:4-6; Isaiah 53:1-12; Daniel 9:24-27. See also John 6:14. Compare Deuteronomy 18:18-19. In common language, therefore, he was familiarly described as “he that was to come.” Luke adds here Luke 7:21, that at the time when the messengers came to him, Jesus “cured many of their infirmities, and plagues, and of evil spirits.” An answer was therefore ready to the inquiries of John.

And blessed is he ... - The word “offence” means a “stumbling-block.” See the notes at Matthew 5:29. This verse might be rendered, “Happy is he to whom I shall not prove a stumbling-block.” That is, happy is he who shall not take offence at my poverty and lowliness of life, so as to reject me and my doctrine. Happy is the one who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed or happy who should appreciate that evidence and embrace him as the Christ, in spite of his humble manner of life.

And as they departed ... - Jesus took occasion, from the inquiries made by John’s disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him when he preached in the desert Matthew 3, and it is probable that many had been attracted by the novelty of his appearance or doctrines, or had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions, to examine the motives by which they had been drawn to his ministry.
A reed shaken with the wind? - The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of “reeds” or “canes,” of a light fragile nature, easily shaken by the wind. They were therefore an image of a light, changing, inconstant man. John’s sending to Christ to inquire his character might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness or fixed principles. Jesus, by asking this question, declared that, notwithstanding this appearance, this was not the character of John.

Clothed in soft raiment - The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected, but not in the place where John was. This kind of clothing was an emblem of riches, splendor, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp - coarse in his exterior, hardy in his character, firm in his virtue, suited to endure trials and privations, and thus qualified to be the forerunner of the toiling and suffering Messiah.

A prophet? - He next asks whether they went to see a prophet. They had regarded him as such, and Jesus tells them that in this their apprehensions of him were correct.
More than a prophet - Sustaining a character more elevated and sacred than the most distinguished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of the Messiah himself. He predicted his coming with still more clarity. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets.

For this is he ... - The passage of Scripture here quoted is found in Malachi 3:1. The substance of it is contained also in Isaiah 40:3.
Prepare thy way - That is, to prepare “the people;” to make them ready, by proper instructions, to receive the Messiah.

Among them that are born of women - This is an emphatic way of saying that there “had never” been a greater “man” than John. See Job 14:1.
He that is least in the kingdom of heaven is greater than he - The phrase “kingdom of heaven” is used in many senses. See the notes at Matthew 3:2. It here probably means, “in preaching the kingdom of God,” or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian that he had clearer views than Isaiah or John; but of the apostles of the Saviour, of the first preachers who were with him and who heard his instructions, it might be said that they had more correct apprehensions than any of the ancient prophets, or than John.

And from the days of John ... - That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Matthew 3:5. So, he says, it has continued. Since “the kingdom of heaven,” or “the gospel,” has been preached, there has been a “rush” to it. People have been “earnest” about it; they have come “pressing” to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers “pressed” upon them with violence and demolished the walls. With such “earnestness” and “violence,” he says, people had pressed around him and John since they began to preach. There is no allusion here to the manner in which individual sinners seek salvation, but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.

All the prophets ... - It is meant by this verse that John introduced a new dispensation; and that the old one, under which the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. By the “law” is meant here the five books of Moses; by the prophets, the remainder of the books of the Old Testament.

If ye will receive it - This is a mode of speaking implying that the doctrine which he was about to state was different from their common views; that he was about to state something which varied from the common expectation, and which therefore they might be disposed to reject.
This is Elias ... - That is, “Elijah.” Elias is the “Greek” mode of writing the Hebrew word “Elijah.” An account of him is found in the first and second books of Kings. He was a distinguished prophet, and was taken up to heaven in a chariot of fire, 2 Kings 2:11. The prophet Malachi Malachi 4:5-6 predicted that “Elijah” would be sent before the coming of the Messiah to prepare the way for him. By this was evidently meant, not that he should appear “in person,” but that one should appear with a striking resemblance to him; or, as Luke Luke 1:17 expresses it, “in the spirit and power of Elijah.” But the Jews understood it differently. They supposed that Elijah would appear in person. They also supposed that Jeremiah and some other of the prophets would appear also to usher in the promised Messiah and to grace his advent. See Matthew 16:14; Matthew 17:10; John 1:21. This prevalent belief was the reason why he used the words “if ye will receive it,” implying that the affirmation that “John” was the promised Elijah was a doctrine contrary to their expectation.

He that hath ears ... - This expression is frequently used by Christ. It is a proverbial expression, implying that the highest attention should be given to what was spoken. The doctrine about John he regarded as of the greatest importance. He among you, says he, that has the faculty of understanding this, or that will believe that this is the Elijah spoken of, let him attend to it and remember it.

Then began he to upbraid ... - That is, to reprove, to rebuke, to denounce heavy judgment.

Chorazin and Bethsaida - These were towns not far from Capernaum, but the precise situation is unknown. See “The Land and the Book” (Thomson), vol. ii. pp. 8, 9. Bethsaida means literally a “house of hunting” or “a house of game,” and it was probably situated on the banks of the Sea of Galilee, and supported itself by hunting or fishing. It was the residence of Philip, Andrew, and Peter, John 1:44. It was enlarged by Philip the Tetrarch, and called “Julia,” after the emperor’s daughter.
Tyre and Sidon - These were cities of Phoenicia, formerly very opulent, and distinguished for merchandise. They were situated on the shore of the Mediterranean Sea, and were in the western part of Judea. They were therefore well known to the Jews. Tyre is frequently mentioned in the Old Testament as being the place through which Solomon derived many of the materials for building the temple, 2 Chronicles 2:11-16. It was also a place against which one of the most important and pointed prophecies of Isaiah was directed. See the notes at Isaiah 23. Compare Ezekiel 26:4-14. Both these cities were very ancient. Sidon was situated within the bounds of the tribe of Asher Joshua 19:28, but this tribe could never get possession of it, Judges 1:31. It was famous for its great trade and navigation. Its inhabitants were the first remarkable merchants in the world, and were much celebrated for their luxury. In the time of our Saviour it was probably a city of much splendor and extensive commerce. It is now called Seide, or Saide, and is far less populous and splendid than it was in the time of Christ. It was subdued successively by the Babylonians, Egyptians, and Romans, the latter of whom deprived it of its freedom.
Messrs. Fisk and King, American missionaries, passed through Sidon in the summer of 1823, and estimated the population, as others have estimated it, at 8,000 or 10,000; but Mr. Goodell, another American missionary, took up his residence there in June, 1824, for the purpose of studying the Armenian language with a bishop of the Armenian Church who lives there, and of course had far better opportunities to know the statistics of the place. He tells us there are six Muslim mosques, a Jewish synagogue, a Maronite, Latin, and Greek church. Dr. Thomson (“The Land and the Book,” vol. i. p. 164) supposes that the population may now be about 10,000 - about 6,800 Moslems, 850 Greek Catholics, 750 Maronites, 150 Greeks, and 300 Jews. It exports tobacco, oil, fruit, and silk, but the amount of exports is small.
Tyre was situated about 20 miles south of Sidon. It was built partly on a small island about 70 paces from the shore, and partly on the mainland. It was a city of great extent and splendor, and extensive commerce. It abounded in luxury and wickedness. It was often besieged. It held out against Shalmaneser five years, and was taken by Nebuchadnezzar after a siege of “thirteen” years. It was afterward rebuilt, and was at length taken by Alexander the Great, after a most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amid the ruins of its former magnificence, only a few huts. Thus was fulfilled the prophecy of Ezekiel: “Thou shalt be built no more; though thou be sought for, yet shalt thou never be found again” Ezekiel 26:21. For a description of Tyre as it was formerly and as it is now, see the notes at Isaiah 23.
In sackcloth and ashes - Sackcloth was a coarse cloth, like canvas, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads as expressive of grief, Job 1:21; Job 2:12; Jeremiah 6:26. The meaning is, that they would have repented with “expressions of deep sorrow.” Like Nineveh, they would have seen their guilt and danger, and would have turned from their iniquities. “Heathen” cities would have received him better than the cities of the Jews, his native land,

And thou, Capernaum - See the notes at Matthew 4:13.
Which art exalted to heaven - This is an expression used to denote great privileges. He meant that they were especially favored with instruction. The city was prosperous. It was signally favored by its wealth. Most of all, it was signally favored by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large portion of his time in the early part of his ministry, and in Capernaum and its neighborhood he performed his chief miracles.
Shalt be brought down to hell - This does not mean that all the people would go to hell, but that the city which had flourished so prosperously would lose its prosperity, and occupy the “lowest place” among cities. The word “hell” is used here, not to denote a place of punishment in the future world, but a state of “desolation and destructions.” It stands in contrast with the word “heaven.” As their being exalted to heaven did not mean that the “people” would all be saved or dwell in heaven, so their being brought down to “hell” refers to the desolation of the “city.” Their privileges, honors, wealth, etc., would be taken away, and they would sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, etc., were so completely desolated that it is difficult to determine their former situation. See the notes at Matthew 4:13. It is not to be denied, also, that he threatened future punishment on those who rejected him. The truth inculcated is, that those who are especially favored will be punished accordingly if they abuse their privileges.
If the mighty works ...had been done in Sodom - See the notes at Matthew 10:15. Sodom was destroyed on account of its great wickedness. Christ says if his miracles had been performed there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges.

All things are delivered ... - The same doctrine is clearly taught often in the New Testament. See John 3:35; John 6:46; John 10:15; Colossians 1:16-17. It means that Christ has control over all things for the good of his church; that the government of the universe is committed to him “as Mediator,” that he may redeem his people and guide them to glory, Ephesians 1:20-22.
No man knoweth the Son - That is, such is the nature of the Son of God, such the mystery of the union between the divine and human nature, such his exalted character as “divine,” that no mortal can fully comprehend Jesus. None but God fully knows him. If he had been only a mere man, this language surely would not have been used of him.
Neither knoweth any man the Father ... - In the original this is, neither knoweth “anyone” the Father except the Son. That is, no man or angel clearly and fully comprehends the character of the infinite God; none but the Son - the Lord Jesus - and he to whom he makes him known, have any just apprehensions of his being and perfections.

All ye that labour and are heavy laden - The Saviour here, perhaps, refers primarily to the Jews, who groaned under the weight of their ceremonial laws and the traditions of the elders, Acts 15:10. He tells them that by coming to him, and embracing the new system of religion, they would be freed from these burdensome rites and ceremonies. There can be no doubt, however, that he meant here chiefly to address the poor, lost, ruined sinner: the man “burdened” with a consciousness of his transgressions, trembling at his danger, and seeking deliverance. For such there is relief. Christ tells them to come to him, to believe in him, and to trust him, and him only, for salvation. Doing this, he will give them rest - rest from their sins, from the alarms of conscience, from the terrors of the law, and from the fears of eternal death.

Take my yoke - This is a figure taken from the use of oxen, and hence signifying to labor for one, or in the service of anyone. The “yoke” is used in the Bible as an emblem:
(1)Of bondage or slavery, Leviticus 26:13; Deuteronomy 28:38.
(2)Of afflictions or crosses, Lamentations 3:27.
(3)Of the punishment of sin, Lamentations 1:14,
(4)Of the commandments of God.
(5)Of legal ceremonies, Acts 15:10; Galatians 5:1.
It refers here to the religion of the Redeemer; and the idea is, that they should embrace his system of religion and obey him. All virtue and all religion imply “restraint” - the restraint of our bad passions and inclinations - and subjection to laws; and the Saviour here means to say that the restraints and laws of his religion are mild, and gentle, and easy. Let anyone compare them with the burdensome and expensive ceremonies of the Jews (see Acts 15:10), or with the religious rites of the pagan everywhere, or with the requirements of the Popish system, and he will see how true it is that Jesus’ yoke is easy. And let his laws and requirements be compared with the laws which sin imposes on its votaries - the laws of fashion, and honor, and sensuality - and he will feel that religion is “freedom,” John 8:36. “He is a freeman whom the truth makes free, and all are slaves besides.” It is “easier” to be a Christian than a sinner; and of all the yokes ever imposed on people, that of the Redeemer is the lightest.
For I am meek ... - See the notes at Matthew 5:5. This was eminently Christ’s personal character. But this is not its meaning here. He is giving a reason why they should embrace his religion. That was, that he was not harsh, overbearing, and oppressive, like the Pharisees, but meek, mild, and gentle in his government. His laws were reasonable and tender, and it would be easy to obey him.

1. A spirit of inquiry about the person and works of Christ is especially proper, Matthew 11:2-3. John was solicitous to ascertain his true character, and nothing is of more importance for all than to understand his true character. Upon him depends all the hope that man has of happiness beyond the grave. He saves, or man must perish. “He” will save, or we must die forever. With what earnestness, therefore, should the old and the young inquire into his character. Our eternal all demands it; and while this is delayed, we are endangering our everlasting felicity.
2. Clear proof has been furnished that Jesus is the Christ and can save us, Matthew 11:4-5. If his miracles did not prove that he came from God, nothing can prove it. If he could open the eyes of the blind, then he can enlighten the sinner; if he could unstop the ears of the deaf, then he can cause us to hear and live; if he could heal the sick, and make the lame walk, then he can heal our spiritual maladies, and make us walk in the way of life; if he could raise the dead, then he can raise those dead in sin, and breathe into us the breath of eternal life. If he was willing to do all this for the body which is soon to perish, then he will be much more willing to do it for the soul, that never dies. Then the poor, lost sinner may come and live.
3. We see in this chapter Christ’s manner of praising or complimenting men, Matthew 11:7-15. He gave, in no measured terms, his exalted opinion of John - gave him praise which had been bestowed on no other mortal ranked him far above the purest and sublimest of the prophets. But this was not done in the presence of John, “nor was it done in the presence of those who would inform John of it.” It was when the disciples of John had “departed,” and his commendation of John was spoken to “the multitude,” Matthew 11:7. He waited until his disciples were gone, apprehending, doubtless, that they would be likely to report what he said in praise of their master, and then expressed his high opinion of his character. The practice of the world is to praise others to their faces, or in the presence of those who will be sure to inform them of it, and to speak evil of them when absent. Jesus delivered his unfavorable opinions of others to the people themselves; their excellences he took pains to commend where they would not be likely to hear of them. He did good to both, and in both prevented the existence of pride.
4. The wicked take much pains, and are often fickle and inconsistent, for the sake of abusing and calumniating religious people, Matthew 11:18-19. They found much fault with the Saviour for doing the very same thing which they blamed John for not doing. So it is commonly with people who slander professors of religion. They risk their own characters, to prove that others are hypocrites or sinners. The object is not truth, but calumny and opposition to religion; and hitherto no means have been too base or too wicked to pour contempt on the followers of Christ.
5. The purest characters may expect the shaft of calumny and malice, and often in proportion to their purity, Matthew 11:19. Even the Saviour of the world was accused of being intemperate and a glutton. If the only perfectly pure being that ever trod the earth was thus accused, let not his followers think that any strange thing has happened to them if they are falsely accused.
6. Judgments will overtake guilty people, and cities, and nations, Matthew 11:21-22. They fell on Sodom, Tyre, Sidon, and Capernaum. They may long linger; but in due time the hand of God will fall on the wicked, and they will die - forever die.
7. The wicked will suffer in proportion to their privileges, Matthew 11:23-24. So it was with Capernaum. And if they of ancient days suffered thus; if more tremendous judgments fell on them than even on guilty Sodom, what shall be the doom of those who go down to hell from this day of light? The Saviour was indeed there a few days; he worked a few miracles; but they had not, as we have, all his instructions; they had not Sunday schools, and Bible classes, and the stated preaching of the gospel, nor was the world blessed then, as now, with extensive and powerful revivals of religion. How awful must be the doom of those who are educated in the ways of religion - who are instructed from Sabbath to Sabbath - who grow up amid the means of grace - and then are lost!
8. The poor and needy; the weary and heavy-ladened; the soul sick of sin and of the world; the sinner conscious of guilt and afraid to die, may come to Jesus Christ and live, Matthew 11:28-30. The invitation is wide as the world. The child and the old man may seek and find salvation at the feet of the same Saviour. No child is too young; no man is too old: no one is too great a sinner. Christ is “full” of mercy, and all who come shall find peace. O how should we, in this sinful and miserable world, borne down with sin, and exposed each moment to death - how should we come and find the peace which he has promised to all, and take the yoke which all have found to be light!