Matthew 11:1. Had made an end of commanding— Had finished his instructions to, &c. Heylin. In their cities—means "in the other cities of the Jews;" for the pronoun is often put without having a noun going before, to which it refers. Compare Luke 4:15; Luke 5:17.: or else, by the cities here mentioned, we may understand those cities of Galilee, of which the apostles were; see Acts 2:7. The attentive reader will observe, that the chapters are again here very ill divided, as this verseshould certainly close the last chapter. See Bengelius's Greek Testament, the divisions whereof are the most judicious that I have met with.

Matthew 11:2. Now when John had heard, &c.— Beausobre and Lenfant, with some others, think, that John was so discouraged by his own long imprisonment, that he began himself to doubt whether Jesus was himself the Messiah; and agreeably to this he supposes, that when our Lord says, happy is he that is not offended in me, he meant it as a caution to John that he should be upon his guard against so dangerous a temptation. But, considering what clear evidence John had before received by a miraculous sign from heaven, and what express and repeated testimonies he himself had borne to Jesus, I cannot imagine this to have been possible; especially as he foresaw and foretold that he must himself quickly be laid aside. John 3:30. But his disciples might very probably be offended at this circumstance, as well as at the freedom of Christ's conversation, so different from the austerity used among them; and, therefore, he might think it necessary to put them in the way of farther satisfaction; not to saythat John might have been uneasy at the reserve which Christ maintained, and that he might imagine it agreeable to the good design of his own office thus to urge a more express declaration. This appears an easy and natural solution of the difficulty arising from this event. Some writers, however,and those of distinction, are of different sentiments. Mr. Bell, in his treatise on the divine mission of John the Baptist, and the Lord Jesus Christ, part 3: sect. 8 has shewn, that this remarkable message, viewed in every light, supplies us with one of the most satisfactory circumstantial proofs of the integrity and divine character of the Lord Jesus, and of the truth of the Baptist's mission, which the gospel affords: and whether we can point out the particular motives which actually induced the true Elias to send his disciples with such a message to the true Messiah, or not, is an inquiry of no real importance at all, however it might gratify our curiosity to be able to solve the question; since in the mean time it appears abundantly plain, that no such message could on any account have been sent from John to Jesus, had they in reality been no better than imposters. See the note on Matthew 11:4. The reader will find more onthis subject in Jortin's Discourses, p. 196. Bishop Atterbury's, vol. 3: p. 35 and Archbishop Tillotson's Serm. 11

Matthew 11:3. Art thou he that should come— It seems that by their speaking of the Messiah in the phrase he that cometh, or he that is coming, ('Ο ερχομενος, ) the pious Jews in the most lively manner expressed their confident expectation of him, and their eager longing for his appearance, as the greatest, most welcome, and most desirable person that ever did or should come into the world. See Mar 11:9-10 and compare Daniel 7:13; Daniel 7:28. Bishop Pearson justly observes, that this, among many other arguments, proves that the notion of two Messiahs, the one suffering, the other triumphant, is a vain dream of the modern Jews, altogether unknown to the ancients. See Chandler's Defence, p. 7 and Pearson on the Creed, p. 183.

Matthew 11:4. Go, and shew John, &c.— This answer is a clear reference to a signal prophesy of Isaiah concerning the Messiah; and therefore it is manifest that Jesus referred the inquirers for conviction at once to the evidence of prophesies and miracles. The finger of God is manifest in the whole occurrence. It could not be by chance that John sent his disciples to propose this important question to our Lord, at the very time when he was enabled to give the fullest satisfaction to it, and to confirm in so remarkable a manner the testimony of the Baptist. It could not be by chance, that inquiry was made after his divine character, at that critical period when he was displaying the strongest marks of it; in the same hour when he was engaged in curing many of their infirmities and plagues, and of evil spirits, and in giving sight to those who had been born blind, (See Luke 7:22.) We see then the propriety of this inquiry, without deducing it from any supposed doubts ordiscontents in the mind of the Baptist himself, or even any incredulity in his disciples. John had frequently declared our Lord to be the Messiah, which was indeed the grand purpose of his own mission.Butwithouthisdoubting,orhisdisciplesdisbelievingthistestimony,theymust all alike have been sensible that this testimony could not have its full force, till it should be confirmed by the event, and till our Lord should prove himself to be what John asserted him to be. The prophets had described the Messiah: John had pointed out our Saviour to the world, as the person by them described. His testimony, therefore, must have been overthrown, had it not afterwards appeared that all things which John spake of this man were true. Hence it was natural, nay, it was necessary, that he should send his disciples to our Lord, that they might see the prophetical descriptions of the Messiah, and the testimony of their Master verified in him. And when the business of his own mission was accomplished, when his doctrine and his testimony of our Lord's divine character had made the due impressions upon the people; when the report of the mighty works of Christhad reached him in person, and he perceived that our Saviour began to display that divine power which the prophets had ascribed to the Messiah; he then saw that it was the season pointed out to him by Providence for sending his disciples to make this inquiry. See Rotheram on the Origin of Faith.

Matthew 11:5. The blind receive their sight— Nothing can be more apposite, natural, and convincing, than such an answer as this; which took its rise from what Christ was then doing, and rested on the most apparent testimony of God himself, in astonishing miracles, to which they knew their master made no pretences: (See John 10:41.) miracles of so beneficent a nature, that no austerities of a retired life were by any means comparable to them; and miracles receiving an additional lustre, from their being foretold by a prophet many ages before; even by Isaiah the prophet, by whom the Baptist was so particularly described, that as he himself had frequently referred to him (Matthew 3:3.Luke 3:4-6; Luke 3:4-6. John 1:23.), so his disciples must, no doubt, have made themselves peculiarly familiar with his writings. These and many other particulars are set in the most beautiful light by the masterly hand of Bishop Atterbury, in his Posthumous Sermons, vol. 1: p. 41-50. Archbishop Tillotson also has largely shewn the correspondence between the prophesies and events here referred to. See his 117th sermon, and Dr. Thomas Jackson's Works, vol. 2: p. 470. The last circumstance mentioned in this verse, The poor, &c. distinguished the Messiah from all the heathen philosophers and priests; for whereas they concealed the mysteries or depths of their doctrines from the poor and those who were not initiated, he opened his to every one, without distinction; to the poor as well as the rich, to the unlearned as well as the learned. It distinguished him likewise from the prophets who went before him, they being chiefly sent to monarchs; whereas Christ discovered the treasures of life to the illiterate. It distinguished him from the Scribes and doctors of the Jews, who taught none but the rich, and charged very highly for their instruction, despising and neglecting the poor, who were styled the offscouring of the earth, and holding it as a maxim, that the spirit rested upon the rich only. It might have convinced the Jews, that their ideas of the Messiah were false: they looked upon the Messiah as a temporal prince, who should subdue the world to his yoke: but he placed his glory in subduing sin, and in overcoming iniquity. It might have served to convince the Jews that he was disinterested: instead of paying his court to the great, he applied himself to the distressed; and instead of engaging the priests and Scribes for his disciples, he preached to the lower people, and chose twelve illiterate and poor men to be the propagators of his doctrine. To speak the blind to sight, to command the lame to walk, to restore the deaf to hearing by a single word, and to call the dead to life, were such miracles as plainly shewed him to be the Messiah. But these cures were only the cures of bodily diseases: his office was likewise to include in it the cure of our mental distempers;andthereforeourblessedLordadds,astheheighteningand distinguishing criterion of his character, that he preached the gospel to the poor. Others put a differentsense upon the clause Πτωχοι ευαγγελιζονται, translating it actively, the poor preach the gospel, as if Jesus intended to insinuate, that the Baptist had no reason to be displeased with the election of twelve illiterate fishermen to preach the gospel, while he, whose gifts were far superior to theirs, was suffered to lie useless in prison,—because this also was one of the characters of the Messiah's reign, mentioned byIsaiah. According to this interpretation, our Lord's meaning was, "Go, and tell your master, that the miracles which you have seen me perform, are the very miracles which Isaiah long ago predicted that the Messiah should perform; and that the persons I have chosen to assist me in preaching the gospel, are such as the same prophet had pointed out for that work." See Macknight and Sherlock.

Matthew 11:6. Blessed is he whosoever, &c.— See the note on chap. Matthew 5:29. It was foretold of the Messiah, that the world should be offended at him, Isaiah 8:14; Isaiah 53:1-3. Thisisintimatedinthepresentwords;whereinourSaviourhints,thatnotwithstanding the great works which he did among them, which testified of him that he came from God; notwithstanding the predictions of the prophets concerning the Messiah were so clearly and punctually accomplished in him; notwithstanding all this, they would take offence at his doctrine: but even this,—that they rejected him, and would not own him for the Messiah, was another sign and evidence that he was the true Messiah foretold by the prophets; for, among other things, this was expressly predicted concerning him, that he should be despised and rejected of men. See Archbishop Tillotson.

Matthew 11:10. This is he, of whom it is written— See the note on Malachi 3:1. Dr. Hammond observes, that what is here before thy face, is in Malachi before my face, or before me. Hence it appears, that Christ, here referred to by the word thy, is there the same with God; or, yet farther, that the face of God, signifying often his coming or presence; and the sending before his face, the sending a harbinger or fore-runner in a journey (Luke 9:52.). This coming of Christ into the world, is the coming of God himself; this presence of his on the earth, the presence of God himself; and so the ιλαστηριον, or covering of the ark, noting the presence of God, appears to have been meant as a type of Christ, Romans 3:25.

Matthew 11:11. Among them that are born of women— "As he is, with regard to his moral and religious character, one of the best men, so he has some peculiar honours superior to any prophet of former generations: Nevertheless, there is a sense in which he that is least in the kingdom of heaven, not only in its final glories, but even here on earth, is greater than he. For my ministers, and people in general, shall receive superior supplies of the spirit, and know many important truths relating to my Gospel, which have not been revealed to John himself." By the least in the kingdom of heaven, is not meant the same as chap. Matthew 5:19. What is expressed by least, μικροτερος, might have been rendered less; that is to say, in appearance more abject; yet, by being a member of the kingdom of heaven, he has thereby an advantage over John, whose commission was superseded by our Saviour's ministry; for John himself says, he must increase, but I must decrease. The kingdom of heaven was declared to be at hand, when the first messenger came preaching in the wilderness; and after the descent of the holy spirit upon the apostles, the information of the inspired Christian must have exceeded his who was to discern the great person of whom he was to bear record, by the descent and residence of the spirit of God upon him. The ministry of John was preparatory to that of Jesus. He was to lead our feet into the way of peace; to proclaim the kingdom of heaven; and therefore he, who was inferior in other respects to John, must have advanced beyond him, and so have been greater than he, if a member of the kingdom of heaven. But this may perhaps be set in a stronger light: our Lord honoured the Baptist with the magnificent title of one that was more than a prophet, (Matthew 11:9.) for four reasons; 1. He was the subject of ancient prophesies, and had long been expected by the people of God under the idea of Elias, a name given him by Malachi, because he was to possess the spirit and power of Elias: 2. His conception and birth had been accompanied by miracles: 3. When the season of his inspiration came, he was favoured with a clearer revelation of the Messiah, than had been enjoyed by many of the prophets under the law: 4. By his sermons he prepared the Jews for receiving the gospel, and consequently began that more excellent dispensation. But though the Baptist thus excelled all the preceding prophets, the least inspired person in the kingdom of heaven, the least apostle or preacher of the gospel, was greater than he; because byconstantly attending on Jesus, they were much better acquainted with his character, disposition, and doctrine, than the Baptist who had seen him only transiently: wherefore, in respect of their personal knowledge of the Messiah, the Apostles greatlyexcelled the Baptist. Further, they were employed, not in making preparation for, but in erecting the Messiah's kingdom. Hence they were greater than the Baptist in respect to the dignity of their office: moreover, having giftsbestowed on them to fit them for that office, far superior to his, they were greater in respect of their illumination; they had the spirit so dwelling in them, that on all due occasions they could declare the will of God infallibly, being as it were living oracles. To conclude, as they had been likewise the subject of ancient oracles, Acts 2:16., &c. they had been long expected by the people of God. See Macknight and Sharpe's second Argument. Greater, says Wetstein, is the dignity of a companion of Christ, than of an harbinger; as much as John excelled the prophets, so much do the disciples of Christ excel John. The time of the prophets was the night; in the time of John the morning began to appear; the disciples of Christ were illuminated with the brightest rays of the sun. See Olearius's 33rd and following Observations.

Matthew 11:14. And if ye will receive it— There is nothing for the particle it in the original; therefore Dr. Heylin reads him; and if this be the proper supplement, says he, we must understand that total perfect repentance which constitutes the common character both of him and Elias. For more on this subject we refer the reader to Mal 4:5-6 and Bullock on Prophesy, pref. p. 50.

Matthew 11:15. He that hath ears to hear, &c.— In the prophetic style of writing in general, there are two senses exhibited to the reader; first the literal, and then the figurative; for, as the words are intended to be the vehicle of the literal sense, so the literal sense is intended to be the vehicle of the figurative, to the man whose understanding is exercised "to discern the things of the Spirit." It is such therefore, in a particular manner, that whatever is written in the symbolic style in the New Testament is addressed. OurLord, to distinguish such from the unthinking multitude, calls them those who have ears to ear. Whoso hath ears to hear, let him hear. The same expression is also used in the Apocalypse, a book of prophesies. And it deserves to be attended to, that the Lord Jesus Christ never employs these words in the introduction or the conclusion of anyplain moral instructions, but always after some parable or prophetic declarations figuratively expressed. For this also holds in respect to allegory, apologue, and parable. Campbell.

Matthew 11:25. At that time Jesus answered and said— Dr. Doddridge reads this, Jesus took occasion to say; and when the words so introduced, says he, are not a reply to any preceding speech, I apprehend the version here given expresses the sense of them with greater exactness. Dr. Heylin renders it, Jesus continuing his discourse, said; and Mr. Pilkington, in his remarks, observes, after the generality of commentators, that this phrase is derived from the Hebrew, which not only signifies to answer, but likewise to utter a sentence, or begin a discourse; and thus the Hebrew word, Job 3:2 is not answered, but spoke or said. We make this observation once for all, and it removes any little objection against the propriety of the writings of the New Testament, because the word answered is sometimes made use of where there is no previous question. Instead of I thank thee, Heylin reads, I praise thee; literally, I confess or acknowledge thee.
Because thou hast hid— God is often said in Scripture to do those things, which he determines to permit, and which he foresees will be in fact the consequences of those circumstances in which his creatures are placed, though their wills are laid under no constraint. See on Exodus 9:34-35. 2 Samuel 12:11-12; 2 Samuel 24:1. 1 Kings 22:22-23. In this sense alone could God be said to hide those things from the learned men of that age, which he revealed so plainly, that honest and well-disposed persons, though children in understanding, might come to the knowledge of them through his grace. See ch. Matthew 10:34-35. It seems they were but a few, and those generally of the lower sort of people, who embraced the doctrine of Christ, and assisted him in erecting his kingdom; circumstances which, in the eyes of common wisdom, were melancholy and mortifying; but our Lord foresaw that, by divine direction, these very circumstances would become the noblest demonstrations of his personal dignity, the clearest proofs of the excellency of his religion, and the most stupendous instances of his power, who, bysuch weak instruments, established his religion in every part of the habitable world, against the policy, power, and malice of devils and men combined to oppose him. Besides, had the great rulers and learned scribes, and nobles, the wits, and geniuses been converted, it must have been prejudicial to the Gospel in several respects, as such converts and teachers might probably have made the Gentiles look upon it as a trick of state: perhaps also they would have mixed it with things foreign to its nature: our Lord, therefore, most wisely made the rejection of the Gospel by the great men of the nation, and the reception of it by persons in lower stations, matter of especial thanksgiving. See Luke 10:21. Babes, νηπιοι, in scripture language, are persons whose faculties are not improved by learning; but who, to that sagacity and understanding which is purely natural, join, through the grace of God, the best dispositions of heart, such as meekness, modesty, honesty, humility, docility, and all the other engaging qualities which are in a carnal sense to be observed in children. This is plain from ch. Matthew 18:3. Babes therefore stand in opposition, not to men of sound judgment and reason, but to proud politicians, and men of learning, who are so full of themselves, that they disdain to receive instructions from others, and who make all their abilities subservient to their advancement in this world. See Macknight, Beausobre and Lenfant, and Stockius.

Matthew 11:26. Even so, Father— The Prussian editors render this verse, Thus it is, O Father, because such was thy will; and Mr. Wynne observes, that possibly the Greek would be more properly rendered, Be it so, O Father, since such has been thy pleasure.

Matthew 11:27. And things are delivered, &c.— "Every thing relating to the salvation of the world is committed by my Father to my care as Mediator." And no one knoweth, &c.—"Knoweth his nature and dignity, what he hath done, and what he is yet to do, for the salvation of the world." Neither knoweth any one the Father, but the Son, &c. "None but the Son and his genuine disciples know the perfections and counsels of the Father." It is evident from this verse, that there is something inexplicably mysterious in the nature of the person of Christ, which indeed appears in the most convincing manner from the account elsewhere given of his Supreme Divinity in Scripture. See Doddridge, and Hammond, who interprets the verse differently. Our Lord, here addressing himself to his disciples, shews why men, wise and understanding in other things, do not know this; namely, because none can know it by mere natural reason; none but those to whom he revealeth it; and the wise in the flesh reject it and despise it with the utmost scorn, and therefore in that spirit cannot possibly receive it.

Matthew 11:28. Come unto me, &c.— Our Saviour here shews to whom he is pleased to reveal these things. Warmed with the most ardent love to men, he graciously invites all who are weary of the slavery of sin, and desire to be in a state of reconciliation with God, to come unto him or to believe in him: not because he expected any advantage from them, but because he both knew how to give them relief, and was willing to do it, upon no other motive whatever, but merely to satisfy the immense desire he had to do them good. In this invitation our Lord seems to have had his eye on Isa 50:4 where the Messiah is introduced, saying, The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary, for, his having all things delivered to him of the Father, is parallel to the Lord's giving him the tongue of the learned; and his inviting all who labour and are heavy laden, is the end mentioned by the prophet for which the tongue of the learned was given him; and this, possibly, is the reason why many critics, by rest offered in this invitation, understand that freedom from the burdensome services of the law which Christ has granted to men, through the promulgation of the gospel, termed in the prophesy speaking a word in season to him that is weary; and it must be owned that this interpretation is favoured by the subsequent clause, in which men are invited to take on them Christ's yoke, from the consideration that it is easy, in comparison of Moses's yoke; and his burden, from the consideration that it is light, in comparison of the ceremonial precepts of the law. There is no reason, however, for confining the rest of the soul here offered, to that particular privilege of the Christian religion; it is more natural to think that it comprehends therewith all the blessings whatsoever of the gospel. Dr. Doddridge has well paraphrased it, "All ye that labour and are heavy-burdened, whether with the distresses of life, or with the sense of guilt, (See Psalms 32:4.) or with the load of ceremonial observances." It has been well observed, that Christianity, accompanied with the power of divine grace, gives rest to the soul, because, 1st, it clearly informs the judgment concerning the most important points, removing all doubts concerning them; because 2nd, it settles the will in the choice of what is for its happiness; because 3rdly, it directs the passions aright, and so keeps them under good government. See the Reflection