1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,

3 And said unto him, Art thou he that should come, or do we look for another?

4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

5 The blind receive their sight, 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.

6 And blessed is he, whosoever shall not be offended in me.

7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.

9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

13 For all the prophets and the law prophesied until John.

14 And if ye will receive it, this is Elias, which was for to come.

15 He that hath ears to hear, let him hear.

16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

18 For John came neither eating nor drinking, and they say, He hath a devil.

19 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.

20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

21 Woe unto thee, Chorazin! woe unto thee, 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.

22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

26 Even so, Father: for so it seemed good in thy sight.

27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

30 For my yoke is easy, and my burden is light.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Christ's preaching.
Our Divine Redeemer never was weary of his labour of love; and we should not be weary of well-doing, for in due season we shall reap, if we faint not.
John Wesley's Bible Commentary
In their cities - The other cities of Israel.
John Calvin Bible Commentary
rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ.
McArther Bible Commentary
in their cities, i.e., in Galilee. Meanwhile, the disciples are also ministering in the Jewish towns in and around Galilee (Mat 10:5-6).
Bible Cross References
Matthew 7:28 Matthew 9:35 Mark 6:12 Luke 23:5

Verse 2

Matthew Henry's Concise Bible Commentary
Christ's answer to John's disciples.
Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.
John Wesley's Bible Commentary
He sent two of his disciples - Not because he doubted himself; but to confirm their faith. (Luke 7:18) .
John Calvin Bible Commentary
Now when John had heard.The Evangelists do not mean that John was excited by the miracles to acknowledge Christ at that time as Mediator; but, perceiving that Christ had acquired great reputation, and concluding that this was a fit and seasonable time for putting to the test his own declaration concerning him, he sent to him his disciples. The opinion entertained by some, that he sent them partly on his own account, is exceedingly foolish; as if he had not been fully convinced, or obtained distinct information, that Jesus is the Christ. Equally absurd is the speculation of those who imagine that the Baptist was near death, and therefore inquired what message he should carry, from Christ’s mouth as it were, to the deceased fathers. It is very evident that the holy herald of Christ, perceiving that he was not far from the end of his journey, and that his disciples, though he had bestowed great pains in instructing them, still remained in a state of hesitation, resorted to this last expedient for curing their weakness. He had faithfully labored, as I have said, that his disciples should embrace Christ without delay. His continued entreaties had produced so little effect, that he had good reason for dreading that, after his death, they would entirely fall away; and therefore he earnestly attempted to arouse them from their sloth by sending them to Christ. Besides, the pastors of the Church are here reminded of their duty. They ought not to endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was notthe bridegroom, (John 3:29.) As the faithfulfriend of the bridegroom he presents the bride chaste and uncontaminated to Christ, who alone is thebridegroom of the Church. Paul tells us that he kept the same object in view, (2 Corinthians 11:2,) and the example of both is held out for imitation to all the ministers of the Gospel.
John Calvin Bible Commentary
rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ.
Bible Cross References
Matthew 4:12 Matthew 14:3 Mark 6:17 Luke 7:18 Luke 9:7

Verse 3

Matthew Henry's Concise Bible Commentary
Christ's answer to John's disciples.
Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.
John Wesley's Bible Commentary
He that is to come - The Messiah.
John Calvin Bible Commentary
Art thou he who was to come?John takes for granted what the disciples had known from their childhood; for it was the first lesson of religion, and common among all the Jews, that Christwas to come, bringing salvation and perfect happiness. On this point, accordingly, he does not raise a doubt, but only inquires if Jesus be that promised Redeemer; for, having been persuaded of the redemption promised in the Law and the Prophets, they were bound to receive it when exhibited in the person of Christ. He adds,Do we look for another?By this expression, he indirectly glances at their sloth, which allowed them, after having been distinctly informed, to remain so long in doubt and hesitation. At the same time, he shows what is the nature and power of faith. Resting on the truth of God, it does not gaze on all sides, does not vary, but is satisfied with Christ alone, and will not be turned to another.
John Calvin Bible Commentary
rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ.
McArther Bible Commentary
Are You the Coming One, or do we look for another? John the Baptist had introduced Christ as One who would "burn up the chaff with unquenchable fire" (Mat 3:12) in fierce judgment. John is understandably confused by the turn of events: he is imprisoned while Christ carries on a ministry of healing, not judgment, in Galilee, far from Jerusalem, the city of the King-and not finding a completely warm reception there (cf. Mat 8:34). John wonders if he has misunderstood Jesus' agenda. It would be wrong to interpret this as a wavering of his faith (Mat 11:7).
Bible Cross References
Psalm 118:26 Matthew 11:4 Matthew 11:10 John 6:14 John 11:27 Hebrews 10:37

Verse 4

Matthew Henry's Concise Bible Commentary
Christ's answer to John's disciples.
Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.
John Wesley's Bible Commentary
Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.
John Calvin Bible Commentary
Go and relate to JohnAs John had assumed for the time a new character, so Christ enjoins them to carry to him that message, which more properly ought to have been addressed to his disciples. He gives an indirect reply, and for two reasons: first, because it was better that the thing should speak for itself; and, secondly, because he thus afforded to his herald a larger subject of instruction. Nor does he merely supply him with bare and rough materials in the miracles, but adapts the miracles to his purpose by quotations from the Prophets. He notices more particularly one passage from the 35th, and another from the 61st, chapter of Isaiah, for the purpose of informing John’s disciples, that what the Prophets declared respecting the reign of Christ was accomplished and fulfilled. The former passage contains a description of Christ’s reign, under which God promises that he will be so kind and gracious as to grant relief and assistance for every kind of disease. He speaks, no doubt, of spiritual deliverance from all diseases and remedies; but under outward symbols, as has been already mentioned, Christ shows that he came as a spiritual physician to cure souls. The disciples would consequently go away without any hesitation, having obtained a reply which was clear and free from all ambiguity.The latter passage resembles the former in this respect. It shows that the treasures of the grace of God would be exhibited to the world in Christ, and declares that Christ is expressly set apart for the poor and afflicted. This passage is purposely quoted by Christ, partly to teach all his followers the first lesson of humility, and partly to remove the offense which the flesh and sense might be apt to raise against his despicable flock. We are by nature proud, and scarcely anything is much valued by us, if it is not attended by a great degree of outward show. But the Church of Christ is composed of poor men, and nothing could be farther removed from dazzling or imposing ornament. Hence many are led to despise the Gospel, because it is not embraced by many persons of eminent station and exalted rank. How perverse and unjust that opinion is, Christ shows from the very nature of the Gospel, since it was designed only for the poor and despised. Hence it follows, that it is no new occurrence, or one that ought to disturb our minds, if the Gospel is despised by all the great, who, puffed up with their wealth, have no room to spare for the grace of God. Nay, if it is rejected by the greater part of men, there is no reason to wonder; for there is scarcely one person in a hundred who does not swell with wicked confidence. As Christ here guards his Gospel against contempt, he likewise reminds us who they are that are qualified to appreciate the grace of salvation which it offers to them; and in this manner, kindly inviting wretched sinners to the hope of salvation, raises them to full confidence.
John Calvin Bible Commentary
rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ.
McArther Bible Commentary
tell John. Jesus sends John's disciples back as eyewitnesses of many miracles. Evidently, He performed these miracles in their presence just so they could report back to John that they had personally seen proof that He was indeed the Messiah (cf. Isa 29:18-19; Isa 35:5-10). Note, however, that he offers no further explanation to John, knowing exactly how strong John's faith is (cf. 1Co 10:13).
Bible Cross References
Matthew 11:3 Matthew 11:5 John 5:36

Verse 5

Matthew Henry's Concise Bible Commentary
Christ's answer to John's disciples.
Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.
John Wesley's Bible Commentary
The poor have the Gospel preached to them - The greatest mercy of all. (Isaiah 29:18) ; (Isaiah 35:5) .
John Calvin Bible Commentary
The poor receive the message of the GospelBythe poor are undoubtedly meant those whose condition is wretched and despicable, and who are held in no estimation. However mean any person may be, his poverty is so far from being a ground of despair, that it ought rather to animate him with courage to seek Christ. But let us remember that none are accountedpoor but those who are really such, or, in other words, who lie low and overwhelmed by a conviction of their poverty.
John Calvin Bible Commentary
rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ.
Bible Cross References
Exodus 4:11 Isaiah 29:18 Isaiah 29:19 Isaiah 35:5 Isaiah 61:1 Matthew 8:3 Matthew 11:4 Matthew 12:13 Luke 4:18 John 9:7

Verse 6

Matthew Henry's Concise Bible Commentary
Christ's answer to John's disciples.
Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.
John Wesley's Bible Commentary
Happy is he who shall not be offended at me - Notwithstanding all these proofs that I am the Messiah.
John Calvin Bible Commentary
rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ.
Bible Cross References
Matthew 5:29 Matthew 13:21 Matthew 13:57 Matthew 24:10 Matthew 26:31 Mark 6:3 Luke 7:23 John 6:61 John 16:1

Verse 7

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
Bible Cross References
Matthew 3:1 Matthew 11:8 Matthew 12:20 Luke 7:24

Verse 8

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
A man clothed in soft, delicate raiment - An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.
John Calvin Bible Commentary
Clothed with soft garmentsThose who think that Christ here condemns the extravagance of a court are mistaken. There are many other passages in which luxury of dress, and excessive attention to outward appearance, are censured. But this passage simply means, that there was nothing in the wilderness to attract the people from every quarter; that every thing there was rude and unpolished, and fitted only to inspire disgust; and that such elegance of dress as delights the eyes is rather to be looked for in the courts of kings.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
Bible Cross References
Deuteronomy 28:54 Matthew 3:4 Matthew 11:7 Matthew 11:9 Luke 7:25

Verse 9

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
More than a prophet - For the prophets only pointed me out afar off; but John was my immediate forerunner.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
Bible Cross References
Matthew 11:8 Matthew 14:5 Matthew 21:26 Luke 1:76 Luke 20:6

Verse 10

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
(Malachi 3:1) .
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
McArther Bible Commentary
Quoted from Mal 3:1.
Bible Cross References
Malachi 3:1 Matthew 11:3 Matthew 11:11 Mark 1:2 Luke 1:76 Luke 7:27

Verse 11

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
But he that is least in the kingdom of heaven, is greater than he - Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, which constitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.
John Calvin Bible Commentary
Verily I say to youThese words not only maintain the authority of John, but elevate his doctrine above the ancient prophets, that the people may keep in view the right end of his ministry; for they mistook the design of his mission, and, in consequence of this, derived almost no advantage from his discourses. Accordingly, Christ extols and places him above the rank of the prophets, and gives the people to understand that he had received a special and more excellent commission. When he elsewhere says respecting himself that he wasnot a Prophet, (John 1:21,) this is not inconsistent with the designation here bestowed upon him by Christ. He was, no doubt, a Prophet, like others whom God had appointed in his Church to be expounders of the Law, and messengers of his will; but he wasmore excellent than the Prophets in this respect, that he did not, like them, make known redemption at a distance and obscurely under shadows, but proclaimed that the time of redemption was now manifest and at hand. Such too is the import of Malachi’s prediction, (Malachi 3:1,) which is immediately added, that the pre-eminence of John consisted in his being the herald and forerunner of Christ;for although the ancient Prophets spoke of his kingdom, they were not, like John, placedbefore his face, to point him out as present. As to the other parts of the passage, the reader may consult what has been said on the first chapter of Luke’s Gospel.There hath not arisenOur Lord proceeds farther, and declares that the ministers of the Gospel will be as far superior to John as John was superior to the Prophets. Those who think that Christ draws a comparison between himself and John have fallen into a strange blunder; for nothing is said here about personal rank, but commendation is bestowed on the pre-eminence of office. This appears more clearly from the words employed by Luke,there is not a greater Prophet; for they expressly restrict his eminence to the office of teaching. In a word, this magnificent eulogium is bestowed on John, that the Jews may observe more attentively the commission which he bore. Again, the teachers who were afterwards to follow are placed above him, to show the surpassing majesty of the Gospel above the Law, and above that preaching which came between them. Now, as Christ intended to prepare the Jews for receiving the Gospel, we ought also, in the present day, to be aroused to listen with reverence to Christ speaking to us from the lofty throne of his heavenly glory; lest he take revenge for our contempt of him by that fearful curse which he pronounces on unbelievers by Malachi in the same passage.The kingdom of heaven and the kingdom of God denote the new condition of the Church, as in other passages which have already occurred; for it was promised that at the coming of Christ all things would be restored. He that is least in the kingdom. The Greek word μικρότερος, which I have rendered least, is in the comparative degree, and signifies less; but the meaning is more clearly brought out, that all the ministers of the Gospel are included. Many of them undoubtedly have received a small portion of faith, and are therefore greatly inferior to John; but this does not prevent their preaching from being superior to his, because it holds out Christ as having rendered complete and eternal satisfaction by his one sacrifice, as the conqueror of death and the Lord of life, and because it withdraws the veil, and elevates believers to the heavenly sanctuary.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
McArther Bible Commentary
least ... is greater than he. John was greater than the OT prophets because he actually saw with his eyes and personally participated in the fulfillment of what they only prophesied (Mat 11:10, Mat 11:13; cf. 1Pe 1:10-11). But all believers after the cross are greater still, because they participate in the full understanding and experience of something John merely foresaw in shadowy form-the actual atoning work of Christ.
Bible Cross References
Matthew 3:1 Matthew 5:19 Matthew 11:10 Matthew 11:12

Verse 12

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
EGW SDA Bible Commentary
(Genesis 32:26). Spiritual Violence Brings Reward
—With the great truth we have been privileged to receive, we should, and under the Holy Spirit's power we could, become living channels of light. We could then approach the mercy seat; and seeing the bow of promise, kneel with contrite hearts, and seek the kingdom of heaven with a spiritual violence that would bring its own reward. We would take it by force, as did Jacob. Then our message would be the power of God unto salvation. Our supplications would be full of earnestness, full of a sense of our great need; and we would not be denied. The truth would be expressed by life and character, and by lips touched with the living coal from off God's altar. When this experience is ours, we shall be lifted out of our poor, cheap selves, that we have cherished so tenderly. We shall empty our hearts of the corroding power of selfishness, and shall be filled with praise and gratitude to God. We shall magnify the Lord, the God of all grace, who has magnified Christ. And He will reveal His power through us, making us as sharp sickles in the harvest field (The Review and Herald, February 14, 1899).
John Wesley's Bible Commentary
And from the days of John - That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.
John Calvin Bible Commentary
Since the days of JohnI have no doubt that Christ speaks honorably of the majesty of the Gospel on this ground, that many sought after it with warm affection; for as God had raised up John to be the herald of the kingdom of his Son, so the Spirit infused such efficacy into his doctrine, that it entered deeply into the hearts of men and kindled that zeal. It appears, therefore, that the Gospel, which comes forward in a manner so sudden and extraordinary,and awakens powerful emotions, must have proceeded from God. But in the second clause is added this restriction, thatthe violent take it by forceThe greater part of men were no more excited than if the Prophets had never uttered a word about Christ, or if John had never appeared as his witness; and therefore Christ reminds them, that theviolence, of which he had spoken, existed only in men of a particular class. The meaning therefore is, A vast assembly of men is now collected, as if men were rushingviolently forward to seizethe kingdom of God; for, aroused by the voice of one man, they come together in crowds, and receive, not only with eagerness, but with vehement impetuosity, the grace which is offered to them. Although very many are asleep, and are no more affected than if John in the wilderness were acting a play which had no reference to them, yet many flock to him with ardent zeal. The tendency of our Lord’s statement is to show, that those who pass by in a contemptuous manner, and as it were with closed eyes, the power of God, which manifestly appears both in the teacher and in the hearers, are inexcusable. Let us also learn from these words, what is the true nature and operation of faith. It leads men not only to give, cold and indifferent assent when God speaks, but to cherish warm affection towards Him, and to rush forward as it were with a violent struggle.
John Calvin Bible Commentary
The Law and the Prophets were till JohnOur Lord had said that the earnestness of the people was a prelude to those things whichthe Prophets had foretold as to the future renovation of the Church. He now compares the ministry of John tothe Law and the Prophets“It is not wonderful,” he tells us, “that God should now act so powerfully on the minds of men; for he is not as formerly, seen at a distance under dark shadows, but appears openly and at hand for the establishment of his kingdom.” Hence it follows, that those who obstinately rejectJohn’s doctrine are less excusable than those who despisedthe Law and the Prophets
John Calvin Bible Commentary
All the Prophets and the Law itself Prophesied. The wordprophesied is emphatic; forthe Law and the Prophets did not present God before the eyes of men, but represented him under figures and shadows as absent. The comparison, we now perceive, is intended to show, that it is highly criminal in men to remain indifferent, when they have obtained a manifestation of the presence of God, who held his ancient people in suspense by predictions. Christ does not classJohn with the ministers of the Gospel, though he formerly assigned to him an intermediate station between them andthe Prophets. But there is no inconsistency here: for although John’s preaching was a part of the Gospel, it was little more than a first lesson.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
McArther Bible Commentary
the kingdom of heaven suffers violence. From the time he begins his preaching ministry, John the Baptist evokes a strong reaction. Having been imprisoned already, John ultimately falls victim to Herod's savagery. But the kingdom can never be subdued or opposed by human violence. Notice that where Matthew says, "the violent take it by force," Luke has, "everyone is pressing into it" (Luk 16:16). So the sense of this verse may be rendered this way: "The kingdom presses ahead relentlessly, and only the relentless press their way into it." Thus again Christ is magnifying the difficulty of entering the kingdom (see notes on Mat 7:13-14).
Bible Cross References
Matthew 3:15 Matthew 11:11 Matthew 11:13 Luke 16:16

Verse 13

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
For all the prophets and the law prophesied until John - For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. (Luke 16:16) .
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
Bible Cross References
Matthew 11:12 Matthew 11:14

Verse 14

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
EGW SDA Bible Commentary
(Malachi 4:5; Luke 1:17). The Spirit and Power of Elijah
—In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that He was the true Messiah (The Spirit of Prophecy 2:48, 49).
John Wesley's Bible Commentary
(Malachi 4:5) .
John Calvin Bible Commentary
And if you are willing to receive itHe now explains more clearly in what manner John began to preachthe kingdom of GodIt was in the character of thatElijah, who was to be sent before the face of God, (Malachi 4:5.) Our Lord’s meaning therefore is, thatthe great and dreadful day of the Lord, which Malachi described, is now beheld by the Jews, whenElijah, who was there promised, discharges his office as a herald. Again, by this exception,if you are willing to receive it, he glances at their hardened obstinacy, in maliciously shutting their eyes against the clearest light. But will he cease to beElijah, if he shall not bereceived?Christ does not mean that John’s officialcharacterdepends on their approbation; but having declared that he isElijah, he charges them with carelessness and ingratitude, if he does not obtain that respect to which he is entitled.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
McArther Bible Commentary
he is Elijah. I.e., he fulfills Mal 4:5-6 (see Mat 17:12-13). The Jews were aware that Elijah had not died (cf. 2Ki 2:11). This expression does not suggest that John was Elijah returned. In fact, John himself denies that he is Elijah (Joh 1:21); yet he came in the spirit and power of Elijah (Luk 1:17). If they had believed, John would have been the fulfillment of the Elijah prophecies. See notes on Mar 9:13; Rev 11:5-6.
Bible Cross References
Malachi 3:1 Malachi 4:5 Matthew 11:13 Matthew 17:10 Mark 9:11 Luke 1:17 John 1:21

Verse 15

Matthew Henry's Concise Bible Commentary
Christ's testimony to John the Baptist.
What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
John Wesley's Bible Commentary
He that hath ears to hear, let him hear - A kind of proverbial expression; requiring the deepest attention to what is spoken.
John Calvin Bible Commentary
He that hath ears to hear, let him hear.We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention.He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.
Bible Cross References
Matthew 11:16 Matthew 13:9 Matthew 13:43 Mark 4:9 Mark 4:23 Luke 8:8 Luke 14:35 Revelation 2:7 Revelation 2:11 Revelation 3:6 Revelation 3:13 Revelation 13:9

Verse 16

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
John Wesley's Bible Commentary
This generation - That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased no way.
John Calvin Bible Commentary
And Wisdom is justified This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children?” But as the Greek preposition ἀπό does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified (δεδικαίωται) from sin, (Romans 6:7,) because the curse of sin had no longer any power over him.Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her childrenBut granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, thatWisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out aschildren of theWisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved herchildren may be,Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority.I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ἀπό, it undoubtedly has sometimes the same meaning as ὑπό. Not to mention other instances, there is a passage in Luke’s Gospel, (17:25,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης, and be rejected By this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured.
McArther Bible Commentary
like children. See note on Luk 7:32.
Bible Cross References
Matthew 11:15 Matthew 11:17 Matthew 23:7 Mark 12:38 Luke 11:43

Verse 17

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
John Calvin Bible Commentary
And Wisdom is justified This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children?” But as the Greek preposition ἀπό does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified (δεδικαίωται) from sin, (Romans 6:7,) because the curse of sin had no longer any power over him.Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her childrenBut granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, thatWisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out aschildren of theWisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved herchildren may be,Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority.I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ἀπό, it undoubtedly has sometimes the same meaning as ὑπό. Not to mention other instances, there is a passage in Luke’s Gospel, (17:25,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης, and be rejected By this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured.
Bible Cross References
Genesis 50:10 Matthew 11:16 Matthew 11:18 Luke 7:32 Luke 8:52 Luke 23:27

Verse 18

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
John Wesley's Bible Commentary
John came neither eating nor drinking - In a rigorous austere way, like Elijah. And they say, He hath a devil - Is melancholy, from the influence of an evil spirit.
John Calvin Bible Commentary
And Wisdom is justified This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children?” But as the Greek preposition ἀπό does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified (δεδικαίωται) from sin, (Romans 6:7,) because the curse of sin had no longer any power over him.Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her childrenBut granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, thatWisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out aschildren of theWisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved herchildren may be,Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority.I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ἀπό, it undoubtedly has sometimes the same meaning as ὑπό. Not to mention other instances, there is a passage in Luke’s Gospel, (17:25,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης, and be rejected By this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured.
Bible Cross References
Matthew 3:4 Matthew 9:34 Matthew 11:17 Mark 3:22 Luke 1:15 John 7:20 John 8:48 John 8:52 John 10:20

Verse 19

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
John Wesley's Bible Commentary
The Son of man came eating and drinking - Conversing in a free, familiar way. Wisdom is justified by her children - That is, my wisdom herein is acknowledged by those who are truly wise.
John Calvin Bible Commentary
And Wisdom is justified This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children?” But as the Greek preposition ἀπό does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified (δεδικαίωται) from sin, (Romans 6:7,) because the curse of sin had no longer any power over him.Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her childrenBut granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, thatWisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out aschildren of theWisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved herchildren may be,Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority.I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ἀπό, it undoubtedly has sometimes the same meaning as ὑπό. Not to mention other instances, there is a passage in Luke’s Gospel, (17:25,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης, and be rejected By this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured.
McArther Bible Commentary
eating and drinking. See note on Luk 7:34.
Bible Cross References
Proverbs 23:21 Matthew 5:46 Matthew 9:11 Luke 5:29 Luke 7:34 Luke 15:2

Verse 20

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
EGW SDA Bible Commentary
(Luke 10:13-15). Witness Rejected
—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ.The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896).
John Wesley's Bible Commentary
Then began he to upbraid the cities - It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular.
John Calvin Bible Commentary
He that heareth you heareth me.It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel ofMatthew 10:40he that receiveth you receiveth me Then, Christ was speaking of persons, butnow, of doctrine. The formerreceiving had a reference to offices of kindness; butnow he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith;and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men. This is a remarkable commendation of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to bereceived, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.
Bible Cross References
Luke 10:13 2 Corinthians 12:21

Verse 21

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
EGW SDA Bible Commentary
(Luke 10:13-15). Witness Rejected
—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ.The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896).
John Wesley's Bible Commentary
Wo to thee, Chorazin - That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. (Luke 10:13) .
John Calvin Bible Commentary
If those mighty works had been done in Tyre and Sidon.AsTyre and Sidon, in consequence of their proximity, were at that time abhorred for their ungodliness, pride, debauchery, and other vices, Christ employs this comparison for the express purpose of making a deeper and more painful impression on his Jewish countrymen. There was not one of them who did not look upon the inhabitants ofTyre and Sidonas abominable despisers of God. It is, therefore, no small heightening of his curse, when Christ says, that there would have been more hope of reformation from those places in which there was no religion, than is to be seen in Judea itself.Lest any should raise thorny questions about the secret decrees of God, we must remember, that this discourse of our Lord is accommodated to the ordinary capacity of the human mind.Comparing the citizens ofBethsaida, and their neighbors, with the inhabitants ofTyre and Sidon, he reasons, not of what God foresaw would be done either by the one or by the other, but of what both parties would have done, so far as could be judged from the facts. The exceedingly corrupt morals and unrestrained debauchery of those cities might be ascribed to ignorance; for there the voice of God had never been heard, nor had miracles been performed, to warn them to repent. But in the cities of Galilee, which Christupbraids, there was a display of very hardened obstinacy in despising miracles, of which they had seen a vast number without reaping any advantage. In short, the words of Christ convey nothing more than that the inhabitants ofChorazinandBethsaidago beyond those ofTyre and Sidonin malice and incurable contempt of God.And yet we have no right to contend with God, for having passed by others of whom better hopes might have been entertained, and displaying his power before some who were extremely wicked and altogether desperate. Those on whom he does not bestow his mercy are justly appointed to perdition. If he withhold his word from some, and allow them to perish, while, in order to render others more inexcusable, he entreats and exhorts them, in a variety of ways, to repentance, who shall charge him, on this account, with injustice? Let us, therefore, aware of our own weakness, learn to contemplate this height and depth with reverence; for it is intolerable fretfulness and pride that is manifested by those who cannot endure to ascribe praise to the righteousness of God, except so far as it comes within the reach of their senses, and who disdainfully reject those mysteries, which it was their duty to adore, simply because the reason of them is not fully evident.If the mighty works had been done.We have said that these words inform us concerning the right use of miracles, though they likewise include doctrine; for Christ did not remain silent,while he was holding out to their view the power of the Father; but, on the contrary, miracles were added to the Gospel, that they might attend to what was spoken by Christ.In sackcloth and ashes Repentanceis here described by outward signs, the use of which was at that time common in the Church of God: not that Christ attaches importance to that matter, but because he accommodates himself to the capacity of the common people. We know that believers are not only required to exercise repentance for a few days, but to cherish it incessantly till death. But there is no necessity, in the present day, for being clothed withsackcloth, and sprinkled withashes; and, therefore, there is not always occasion for that outward profession of repentance, but only when, after some aggravated revolt, men turn to God.Sackcloth and ashes are, no doubt, indications of guilt, for the purpose of turning away the wrath of the Judge;and therefore relate strictly to the beginning of conversion. But as men testify by this ceremony their sorrow and grief, it must be preceded by hatred of sin, fear of God, and mortification of the flesh, according to the words of Joel, (2:13,)Rend your hearts and not your garments. We now see the reason whysackcloth and ashesare mentioned by Christ along withrepentance, when he speaks ofTyre and Sidon, to the inhabitants of which the Gospel could not have been preached, without condemning their past life, leaving nothing for them, but to betake themselves to the wretched apparel of criminals for the sake of humbly beseeching pardon. Such, too, is the reference of the wordsitting, which is employed by Luke, Sittingin sackcloth and ashes; for it denotes“lying prostrate on the ground,”—a posture adapted to express the grief of wretched persons, as is evident from many passages of the Prophets.
John Calvin Bible Commentary
He that heareth you heareth me.It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel ofMatthew 10:40he that receiveth you receiveth me Then, Christ was speaking of persons, butnow, of doctrine. The formerreceiving had a reference to offices of kindness; butnow he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith;and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men. This is a remarkable commendation of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to bereceived, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.
McArther Bible Commentary
Woe to you, Chorazin! … Bethsaida! Both were cities very close to Capernaum, near the northern shore of the Sea of Galilee. Tyre … Sidon. Phoenician cities on the shore of the Mediterranean Sea. The prophecy about the destruction of Tyre and Sidon in Ezekiel 26-28 was fulfilled in precise detail.
Bible Cross References
Joel 3:4 Amos 1:9 Matthew 11:22 Matthew 15:21 Mark 3:8 Mark 6:45 Mark 7:24 Mark 7:31 Mark 8:22 Luke 4:26 Luke 6:17 Luke 9:10 Luke 10:13 Luke 10:14 John 1:44 John 12:21 Acts 12:20 Acts 27:3 Revelation 6:12 Revelation 11:3

Verse 22

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
EGW SDA Bible Commentary
(Luke 10:13-15). Witness Rejected
—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ.The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896).
John Wesley's Bible Commentary
Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.
John Calvin Bible Commentary
He that heareth you heareth me.It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel ofMatthew 10:40he that receiveth you receiveth me Then, Christ was speaking of persons, butnow, of doctrine. The formerreceiving had a reference to offices of kindness; butnow he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith;and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men. This is a remarkable commendation of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to bereceived, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.
McArther Bible Commentary
more tolerable indicates that there will be degrees of punishment in hell for the ungodly (see notes on Mat 10:15; Mar 6:11; Luk 12:47-48; Heb 10:29).
Bible Cross References
Joel 3:4 Amos 1:9 Matthew 10:15 Matthew 11:21 Matthew 11:24 Matthew 12:36 Revelation 20:11 Revelation 20:12

Verse 23

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
EGW SDA Bible Commentary
(Luke 10:13-15). Witness Rejected
—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ.The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896).
John Wesley's Bible Commentary
Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.
John Calvin Bible Commentary
And thou, Capernaum.He expressly addresses the city ofCapernaum, in which he had resided so constantly, that many supposed it to be his native place. It was indeed an inestimable honor, that the Son of God, when about to commence his reign and priesthood, had chosenCapernaumfor the seat of his palace and sanctuary. And yet it was as deeply plunged in its filth, as if there had never been poured upon it a drop of Divine grace. On this account, Christ declares, that the punishment awaiting it will be the more dreadful, in proportion to the higher favors which it had received from God. It deserves our earnest attention in this passage, that the profanation of the gifts of God, as it involves sacrilege, will never pass unpunished; and that the more eminent any one is, he will be punished with the greater severity, if he shall basely pollute the gifts which God has bestowed upon him; and above all, an awful vengeance awaits us, if, after having received the spiritual gifts of Christ, we treat him and his Gospel with contempt.If they had been done in Sodom.We have already hinted, that Christ speaks after the manner of men, and does not bring forth, as from the heavenly sanctuary,what God foresaw would happen if he had sent a Prophet to the inhabitants ofSodom. But if quarrelsome persons are not satisfied with this answer, every ground of objection is removed by this single consideration, that although God had a remedy in his power for saving the inhabitants ofSodom, yet in destroying them he was a just avenger.
John Calvin Bible Commentary
He that heareth you heareth me.It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel ofMatthew 10:40he that receiveth you receiveth me Then, Christ was speaking of persons, butnow, of doctrine. The formerreceiving had a reference to offices of kindness; butnow he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith;and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men. This is a remarkable commendation of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to bereceived, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.
McArther Bible Commentary
Capernaum … exalted … brought down. Capernaum, chosen by Jesus to be His headquarters, faces an even greater condemnation. Curiously, there is no record that the people of that city ever mocked or ridiculed Jesus, ran Him out of town, or threatened His life. Yet the sin of that city-indifference to Christ-is worse than Sodom's gross wickedness (cf. Mat 10:15).
Bible Cross References
Isaiah 14:13 Isaiah 14:15 Ezekiel 16:48 Ezekiel 26:20 Ezekiel 31:14 Ezekiel 32:18 Ezekiel 32:24 Matthew 4:13 Matthew 10:15 Matthew 16:18 Luke 10:15 Luke 16:23 Acts 2:27 Acts 2:31 2 Peter 2:6 Revelation 1:18 Revelation 6:8 Revelation 20:13

Verse 24

Matthew Henry's Concise Bible Commentary
The perverseness of the Jews.
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
EGW SDA Bible Commentary
(Luke 10:13-15). Witness Rejected
—The deeds of love and compassion performed by Jesus in the cities of Judea, were regarded with wonder by the angels of heaven; and yet multitudes in Chorazin, Bethsaida, and Capernaum looked on with indifference, and in their hardness of heart they acted as though time or eternity was scarcely worth their attention. The majority of the inhabitants of these cities spent their time in caviling over themes of little importance, and but a few took the position that the Saviour of mankind was the Christ.The prophecies of the Scriptures were plain, and gave clear predictions of His life, character, and work; and from the testimony of men who had spoken as they were moved by the Holy Ghost, evidence was sufficient to prove that Jesus was all He claimed to be—the Son of God, the Messiah of whom Moses and the prophets did write, the Light to lighten the Gentiles, and the glory of Israel. But it was in vain that He sought to convince the priests and rulers, and to draw the hearts of common people to His light. Priests and rulers, scribes and Pharisees, clung to their traditions, their ceremonies, customs, and theories, and suffered not their hearts to be touched and cleansed and sanctified by divine grace. The few who did follow Christ came from among the lowly and unlearned (The Review and Herald, June 2, 1896).
John Wesley's Bible Commentary
Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.
John Calvin Bible Commentary
He that heareth you heareth me.It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel ofMatthew 10:40he that receiveth you receiveth me Then, Christ was speaking of persons, butnow, of doctrine. The formerreceiving had a reference to offices of kindness; butnow he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith;and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men. This is a remarkable commendation of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to bereceived, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.
Bible Cross References
Jeremiah 23:14 Ezekiel 16:48 Matthew 10:15 Matthew 11:22 Luke 10:12

Verse 25

Matthew Henry's Concise Bible Commentary
The gospel revealed to the simple. The heavy-laden invited.
It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
John Wesley's Bible Commentary
Jesus answering - This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. (Luke 10:21) .
John Calvin Bible Commentary
Take my yoke upon you.Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may alsotake his yoke upon them,and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.Learn of meIt is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from hisyoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,)my yoke is easyBut how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear hisyoke, and desirous to prevent them from being deterred by its difficulty, immediately adds,Learn of me; thus declaring that, when his example shall have accustomed us tomeeknessand humility, we shall no longer feel hisyoke to be troublesome. To the same purpose he adds,I will relieve youSo long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to theyoke of Christ.
McArther Bible Commentary
wise and prudent ... babes. These words identify the Jewish leaders sarcastically as wise and prudent and the followers of Christ as infants (cf. Mat 18:3-10)-yet God has revealed to these followers the truth of the Messiah and His gospel. Cf. Mat 13:10-17.
Bible Cross References
Job 37:24 Psalm 8:2 Matthew 21:16 Luke 10:21 Luke 10:22 Luke 22:42 Luke 23:34 John 11:41 John 12:27 John 12:28 Acts 17:24 1 Corinthians 1:26 1 Corinthians 2:10

Verse 26

Matthew Henry's Concise Bible Commentary
The gospel revealed to the simple. The heavy-laden invited.
It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
John Calvin Bible Commentary
Undoubtedly, O FatherThis expression removes every pretense for that licentiousness of inquiry, to which we are continually excited. There is nothing which we yield to God with greater difficulty, than that his will shall be regarded by us as the highest reason and justice.He frequently repeats, that hisjudgments are a deep abyss, (Psalm 36:6;) but we plunge with headlong violence into that depth,and if there is any thing that does not please us, we gnash our teeth, or murmur against him, and many even break out into open blasphemies. On the contrary, our Lord lays down to us this rule, that whatever God has determined must be regarded by us as right.This is sober wisdom, to acquiesce in the good pleasure of God as alone equal to a thousand arguments.Christ might indeed have brought forward the causes of that distinction, if there were any; but he is satisfied with the good pleasure of God, and inquires no farther why he calls to salvationlittle children rather than others, and composes his kingdom out of an obscure flock.Hence it is evident, that men direct their fury against Christ, when, on learning that some are freely chosen, and others are reprobated, by the will of God, they storm because they find it unpleasant to yield to God.
John Calvin Bible Commentary
Take my yoke upon you.Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may alsotake his yoke upon them,and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.Learn of meIt is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from hisyoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,)my yoke is easyBut how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear hisyoke, and desirous to prevent them from being deterred by its difficulty, immediately adds,Learn of me; thus declaring that, when his example shall have accustomed us tomeeknessand humility, we shall no longer feel hisyoke to be troublesome. To the same purpose he adds,I will relieve youSo long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to theyoke of Christ.
McArther Bible Commentary
it seemed good in Your sight. Cf. Luk 10:21-22. This verse affirms the sovereignty of God over all the affairs of men; and in the verse that follows, Christ claims that the task of executing the divine will has been committed to Him-a claim that would be utterly blasphemous if Jesus were anything less than sovereign God Himself.
Bible Cross References
Luke 22:42 Luke 23:34 John 11:41 John 12:27 John 12:28

Verse 27

Matthew Henry's Concise Bible Commentary
The gospel revealed to the simple. The heavy-laden invited.
It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
John Wesley's Bible Commentary
All things are delivered to me - Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.
John Calvin Bible Commentary
All things have been delivered to me.The connection of this sentence with the preceding one is not correctly understood by those commentators who think that Christ intends nothing more than to strengthen the confidence of his disciples for preaching the Gospel. My opinion is, that Christ spoke these words for another reason, and with another object in view. Having formerly asserted that the Church proceeds from the secret source of God’s free election, he now shows in what manner the grace of salvation comes to men. Many persons, as soon as they learn that none are heirs of eternal life but those whom Godchose before the foundation of the world, (Ephesians 1:4,) begin to inquire anxiously how they may be assured of God’s secret purpose, and thus plunge into a labyrinth, from which they will find no escape. Christ enjoins them to come direct to himself, in order to obtain certainty of salvation. The meaning therefore is, that life is exhibited to us in Christ himself, and that no man will partake of it who does not enter by the gate of faith. We now see that he connects faith with the eternal predestination of God, — two things which men foolishly and wickedly hold to be inconsistent with each other. Though our salvation was always hidden with God, yet Christ is the channel through which it flows to us, and we receive it by faith, that it may be secure and ratified in our hearts. We are not at liberty then to turn away from Christ, unless we choose to reject the salvation which he offers to us.None knoweth the Son.He says this, that we may not be guided by the judgment of men, and thus form an erroneous estimate of his majesty. The meaning therefore is, that if we wish to know what is the character of Christ, we must abide by the testimony ofthe Father, who alone can truly and certainly inform us what authority he hath bestowed upon him. And, indeed, by imagining him to be what our mind, according to its capacity, conceives of him, we deprive him of a great part of his excellence, so that we cannot know him aright but from the voice ofthe FatherThat voice alone would undoubtedly be insufficient without the guidance of the Spirit; for the power of Christ is too deep and hidden to be attained by men, until they have been enlightened bythe FatherWe must understand him to mean, not thatthe Father knoweth for himself, but that Heknoweth for us to reveal him to us.But the sentence appears to be incomplete, for the two clauses do not correspond to each other. Of the Son it is said, thatnone knoweth the Father except himself, and he to whom he shall be pleased to reveal himOfthe Father nothing more is said than this, that He alone knoweth the Son. Nothing is said about revelation. I reply, that it was unnecessary to repeat what he had already said; for what else is contained in the previous thanksgiving, than that the Father hath revealed the Son to those who approve of him? When it is now added that He aloneknoweth the Son, it appears to be the assigning of a reason; for this thought might, have occurred, What neccessity was there thatthe Son, who had openly exhibited himself to the view of men, should berevealed by the Father?We now perceive the reason why it was said, thatnone knoweth the Son but the Father onlyIt now remains that we attend to the latter clause:None knoweth the Father except the Son, and he to whom the Son shall be pleased to reveal him.This is a different kind of knowledge from the former; for the Son is said toknow the Father, not because he reveals Him by his Spirit, but because, being the lively image of Him, he represents Him visibly in his own person. At the same time, I do not exclude the Spirit, but explain therevelation here mentioned as referring to the manner of communicating information. This agrees most completely with the context; for Christ confirms what he had formerly said,that all things had been delivered to him by his Father, by informing us thatthe fullness of the Godhead dwelleth in him, (Colossians 2:9.) The passage may be thus summed up:First, it is the gift ofthe Father, thatthe Son is known, because by his Spirit he opens the eyes of our mind to discern the glory of Christ, which otherwise would have been hidden from us. Secondly,the Father, who dwells in inaccessible light, and is in himself incomprehensible, is revealed to us by the Son, because he is the lively image of Him, so that it is in vain to seek for Him elsewhere.
John Calvin Bible Commentary
Take my yoke upon you.Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may alsotake his yoke upon them,and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.Learn of meIt is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from hisyoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,)my yoke is easyBut how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear hisyoke, and desirous to prevent them from being deterred by its difficulty, immediately adds,Learn of me; thus declaring that, when his example shall have accustomed us tomeeknessand humility, we shall no longer feel hisyoke to be troublesome. To the same purpose he adds,I will relieve youSo long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to theyoke of Christ.
Bible Cross References
Matthew 28:18 Luke 10:22 John 3:35 John 7:29 John 10:15 John 13:3 John 17:2 John 17:25 1 Corinthians 15:27

Verse 28

Matthew Henry's Concise Bible Commentary
The gospel revealed to the simple. The heavy-laden invited.
It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
EGW SDA Bible Commentary
The Yoke of Restraint and Obedience
—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901).In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load.“Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901).Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind....Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).(Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps....Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900).Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.”When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887).
John Wesley's Bible Commentary
Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.
John Calvin Bible Commentary
Come to me all that laborHe now kindly invites to himself those whom he acknowledges to be fit for becoming his disciples. Though he is ready to reveal the Father to all, yet the greater part are careless about coming to him, because they are not affected by a conviction of their necessities. Hypocrites give themselves no concern about Christ, because they are intoxicated with their own righteousness, and neitherhunger northirst (Matthew 5:6) for his grace. Those who are devoted to the world set no value on heavenly life. It would be in vain, therefore, for Christ to invite either of these classes, and therefore he turns to the wretched and afflicted. He speaks of them aslaboring, or groaning under aburden, and does not mean generally those who are oppressed with grief and vexations, but those who are overwhelmed by their sins, who are filled with alarm at the wrath of God, and are ready to sink under so weighty aburden. There are various methods, indeed, by which God humbles his elect; but as the greater part of those who are loaded with afflictions still remain obstinate and rebellious, Christ means by persons laboring and burdened, those whose consciences are distressed by their exposure to eternal death, and who are inwardly so pressed down by their miseries that they faint; for this very fainting prepares them for receiving his grace. He tells us that the reason why most men despise his grace is, that they are not sensible of their poverty; but that there is no reason why their pride or folly should keep back afflicted souls that long for relief.Let us therefore bid adieu to all who, entangled by the snares of Satan, either are persuaded that they possess a righteousness out of Christ, or imagine that they are happy in this world. Let our miseries drive us to seek Christ; and as he admits none to the enjoyment of his rest but those who sink under the burden, let us learn, that there is no venom more deadly than that slothfulness which is produced in us, either by earthly happiness, or by a false and deceitful opinion of our own righteousness and virtue. Let each of us labor earnestly to arouse himself, first, by vigorously shaking off the luxuries of the world; and, secondly, by laying aside every false confidence. Now though this preparation for coming to Christ makes them as dead men,yet it ought to be observed, that it is the gift of the Holy Spirit, because it is the commencement of repentance, to which no man aspires in his own strength. Christ did not intend to show what man can do of himself, but only to inform us what must be the feelings of those who come to him.They who limit the burdenand thelaborto ceremonies of the Law, take a very narrow view of Christ’s meaning. I do acknowledge, that the Law was intolerably burdensome, and overwhelmed the souls of worshippers; but we must bear in mind what I have said, that Christ stretches out his hand to all the afflicted, and thus lays down a distinction between his disciples and those who despise the Gospel. But we must attend to the universality of the expression; for Christ included all, without exception, wholabor and are burdened, that no man may shut the gate against himself by wicked doubts.And yet all such persons are few in number; for, among the innumerable multitude of those that perish, few are aware that they are perishing. Therelief which he promises consists in the free pardon of sins, which alone gives us peace.
John Calvin Bible Commentary
Take my yoke upon you.Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may alsotake his yoke upon them,and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.Learn of meIt is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from hisyoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,)my yoke is easyBut how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear hisyoke, and desirous to prevent them from being deterred by its difficulty, immediately adds,Learn of me; thus declaring that, when his example shall have accustomed us tomeeknessand humility, we shall no longer feel hisyoke to be troublesome. To the same purpose he adds,I will relieve youSo long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to theyoke of Christ.
McArther Bible Commentary
Come to Me, all you who labor and are heavy laden. This passage echoes the first beatitude (Mat 5:3). Note that it openly invites all who hear, but it is phrased such that the only ones who will respond are those burdened by their own spiritual bankruptcy and the weight of trying to save themselves by keeping the law. Sinful, rebellious humanity are so stubborn that without a sovereignly-bestowed spiritual awakening, none will acknowledge the depth of their spiritual poverty. That is why, as Jesus says in verse Mat 11:27, salvation is the sovereign work of God. This truth of divine election in verse Mat 11:27 coheres with the free offer to all in verses Mat 11:28-30.
Bible Cross References
Isaiah 28:12 Jeremiah 31:25 John 7:37 Acts 20:35

Verse 29

Matthew Henry's Concise Bible Commentary
The gospel revealed to the simple. The heavy-laden invited.
It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
EGW SDA Bible Commentary
The Yoke of Restraint and Obedience
—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901).In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load.“Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901).Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind....Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).(Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps....Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900).Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.”When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887).
EGW SDA Bible Commentary
(John 15:4, 5). Hard to Give Up Own Will and Way
—If you are willing to learn meekness and lowliness of heart in Christ's school, He will surely give you rest and peace. It is a terribly hard struggle to give up your own will and your own way. But this lesson learned, you will find rest and peace. Pride, selfishness, and ambition must be overcome; your will must be swallowed up in the will of Christ. The whole life may become one constant love sacrifice, every action a manifestation, and every word an utterance of love. As the life of the vine circulates through stem and cluster, descends into the lower fibers, and reaches to the topmost leaf, so will the grace and love of Christ burn and abound in the soul, sending its virtues to every part of the being, and pervading every exercise of body and mind (Letter 14, 1887).How to Wear the Yoke—Take hold of the arm of God, and say, “I am nothing, and Thou art everything. Thou hast said, ‘Without me ye can do nothing.’ Now, Lord, I must have Thee abiding in me, that I may abide in Thee.” Then advance step by step, by living faith abiding in Jesus Christ. This is wearing His yoke, the yoke of obedience (Manuscript 85, 1901).Wearing the yoke with Christ, means to work in His lines, to be a copartner with Him in His sufferings and toils for lost humanity. It means to be a wise instructor of souls. We shall be what we are willing to be made by Christ in these precious hours of probation. We shall be the sort of a vessel that we allow ourselves to be molded into. We must unite with God in the molding and fashioning work, having our wills submitted to the divine will (Letter 71, 1895).
John Wesley's Bible Commentary
Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.
John Calvin Bible Commentary
Take my yoke upon you.Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may alsotake his yoke upon them,and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.Learn of meIt is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from hisyoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,)my yoke is easyBut how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear hisyoke, and desirous to prevent them from being deterred by its difficulty, immediately adds,Learn of me; thus declaring that, when his example shall have accustomed us tomeeknessand humility, we shall no longer feel hisyoke to be troublesome. To the same purpose he adds,I will relieve youSo long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to theyoke of Christ.
McArther Bible Commentary
you will find rest, i.e., from the endless, fruitless effort to save oneself by the works of the law (cf. Heb 4:1-3, Mat 11:6, Mat 11:9-11). Rest speaks of a permanent respite in the grace of God completely apart from works (Mat 11:30).
Bible Cross References
Numbers 12:3 Psalm 116:7 Proverbs 3:17 Isaiah 28:12 Isaiah 29:19 Jeremiah 6:16 John 13:15 2 Corinthians 10:1 Ephesians 4:20 Philippians 2:5 1 Peter 2:21 1 John 2:6

Verse 30

Matthew Henry's Concise Bible Commentary
The gospel revealed to the simple. The heavy-laden invited.
It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
EGW SDA Bible Commentary
The Yoke of Restraint and Obedience
—Christ says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you”—the yoke of restraint and obedience—“and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” We are to find rest by wearing His yoke and bearing His burdens. In being co-workers with Christ in the great work for which He gave His life, we shall find true rest. When we were sinners, He gave His life for us. He wants us to come to Him and learn of Him. Thus we are to find rest. He says He will give us rest. “Learn of me; for I am meek and lowly in heart.” In doing this you will find in your own experience the rest that Christ gives, the rest that comes from wearing His yoke and lifting His burdens (The General Conference Bulletin, April 4, 1901).In accepting Christ's yoke of restraint and obedience, you will find that it is of the greatest help to you. Wearing this yoke keeps you near the side of Christ, and He bears the heaviest part of the load.“Learn of me; for I am meek and lowly in heart.” To learn the lessons Christ teaches is the greatest treasure students can find. Rest comes to them in the consciousness that they are trying to please the Lord (Letter 144, 1901).Help to Bear Every Burden—There is a condition to the rest and peace here offered us by Christ. It is that of yoking up with Him. All who will accept the condition will find that the yoke of Christ will help them to bear every burden needful for them to carry. Without Christ at our side to bear the heaviest part of the load, we must indeed say that it is heavy. But yoked with Him to the car of duty, the burdens of life may all be lightly carried. And just as a man acts in willing obedience to the requirements of God, will come his peace of mind....Meekness and humility will characterize all who are obedient to the law of God, all who will wear the yoke of Christ with submission. And these graces will bring the desirable result of peace in the service of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).(Ch. 16:24; Luke 9:23.) Symbol of Submission to God's Will—We are to bear the yoke of Christ that we may be placed in complete union with Him. “Take my yoke upon you,” He says. Obey My requirements. But these requirements may be in direct opposition to the will and purposes of the human agent. What then is to be done? Hear what God says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The yoke and the cross are symbols representing the same thing,—the giving up of the will to God. Wearing the yoke unites finite man in companionship with the dearly beloved Son of God. Lifting the cross cuts away self from the soul, and places man where he learns how to bear Christ's burdens. We cannot follow Christ without wearing His yoke, without lifting the cross and bearing it after Him. If our will is not in accord with the divine requirements, we are to deny our inclinations, give up our darling desires, and step in Christ's footsteps....Men frame for their own necks yokes that seem light and pleasant to wear, but they prove galling in the extreme. Christ sees this, and He says, “Take My yoke upon you. The yoke you would place upon your own neck, thinking it a precise fit, will not fit at all. Take My yoke upon you, and learn of Me the lessons essential for you to learn; for I am meek and lowly in heart, and ye shall find rest unto your souls. My yoke is easy, and My burden is light.” The Lord never makes a false estimate concerning His heritage. He measures the men with whom He is working. When they submit to His yoke, when they give up the struggle that has been unprofitable for themselves and for the cause of God, they will find peace and rest. When they become sensible of their own weakness, their own deficiencies, they will delight to do God's will. They will submit to the yoke of Christ. Then God can work in them to will and to do of His good pleasure, which is often entirely contrary to the plans of the human mind. When the heavenly anointing comes to us, we shall learn the lesson of meekness and lowliness, which always brings rest to the soul (The Review and Herald, October 23, 1900).Christ's Yoke Never Galling—Your work is not to gather up burdens of your own. As you take the burdens that Christ would have you, then you can realize what burdens He carried. Let us study the Bible, and find out what kind of yoke He bore. He was a help to those around Him. He says: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” You see there is a yoke to bear. Now this is the very faith that we want—a faith that will grasp the promises of God, one that will take the yoke of Christ and bear the burdens that He would have us. We often think we are having a hard time in bearing burdens, and it is too often the case, because God has not made any provision for us to carry these burdens; but when we bear His yoke and carry His burdens, we can testify that the yoke of Christ is easy and His burdens are light, because He has made provision for these. But when you feel depressed and discouraged, do not give up the battle; you have a living Saviour that will help you, and you will have rest in Him. You must not put your neck under the yoke of fashion, and yokes that God has never designed that you should bear. It is not our work to study how to meet the world's standard, but the great question with each one should be, How can I meet God's standard? Then it is that you will find rest to the soul; for Christ has said, “My yoke is easy, and my burden is light.”When you have a yoke that is galling to the neck, you may know it is not Christ's yoke; for He says His yoke is easy. What God wants of us is to be learning every day of our lives how to build our characters for time and for eternity. He does not want us to get into one channel and never turn out of that; to have fixed ideas, and hold them fast, whether they are right or wrong. He will place us amid trials and difficulties, and when we have learned to overcome obstacles in a right spirit, with high and holy purpose, He will give us another lesson. And if we have not the meekness of Christ to be constantly learning of Jesus in His school, then we must know that we have not the yoke of Christ (The Review and Herald, May 10, 1887).
EGW SDA Bible Commentary
Easy Yoke Does Not Give Life of Ease
—The Lord calls His yoke easy, and His burden light. Yet that yoke will not give us a life of ease and freedom and selfish indulgence. The life of Christ was one of self-sacrifice and self-denial at every step; and with consistent, Christlike tenderness and love, His true follower will walk in the footsteps of the Master; and as he advances in this life, he will become more and more inspired with the spirit and life of Christ (The Signs of the Times, April 16, 1912, reprinted from The Signs of the Times, July 22, 1897).
John Wesley's Bible Commentary
For my yoke is easy - Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.
John Calvin Bible Commentary
Despised the counsel of God within themselves. The counsel of God is mentioned by way of respect, as contrasted with the wicked pride of the scribes; for the term counsel carries along with it a dignity, which protects the doctrine of God against the contempt of men. Literally, Luke says, that they despised Against Themselves: and indeed I do not disapprove of the meaning which is preferred by some, that the scribes were rebellious to their own destruction. But as Luke’s narrative is simple, and as the preposition εἰς is often used in the sense of ἐν I have chosen rather to translate it, within themselves; as meaning, that although they did not openly and expressly contradict, yet as they inwardly swelled with hidden pride, they despised within themselves
John Calvin Bible Commentary
Take my yoke upon you.Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may alsotake his yoke upon them,and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.Learn of meIt is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from hisyoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,)my yoke is easyBut how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear hisyoke, and desirous to prevent them from being deterred by its difficulty, immediately adds,Learn of me; thus declaring that, when his example shall have accustomed us tomeeknessand humility, we shall no longer feel hisyoke to be troublesome. To the same purpose he adds,I will relieve youSo long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to theyoke of Christ.
Bible Cross References
1 John 5:3 Matthew 12:1

Verse 31

John Calvin Bible Commentary
To what shall I compare?He does not include all the men of his age, but speaks particularly of the scribes and their followers. He charges them with this reproach, that while the Lord endeavored, by various methods, to draw them to himself, they repelled his grace with incorrigible obstinacy. He employs a comparison, which was probably taken from a common amusement of children; for there is probability in the conjecture, that the children divided themselves into two bands, and sang in that manner. And, indeed, I think that, in order to abase the pride of the scribes, Christ intentionally borrowed from children the materials of his reproof: thus declaring that, however distinguished they were, nothing more was necessary to condemn them than a song which children were wont to sing in the market-place for their amusement.

Verse 33

John Calvin Bible Commentary
For John the Baptist came.Leading an austere life, he thundered out repentance and severe reproofs, and sung, as it were, a plaintive song; while the Lord endeavored, by a cheerful and sprightly song, to draw them more gently to the Father. Neither of those methods had any success, and what reason could be assigned except their hardened obstinacy? This passage also shows us, why so wide a difference existed, as to outward life, between Christ and the Baptist, though both had the same object in view. Our Lord intended, by this diversity, and by assuming as it were a variety of characters, to convict unbelievers more fully; since, while he yielded and accommodated himself to their manners, he did not bend them to himself. But if the men of that age are deprived of every excuse for repelling, with inveterate malice, a twofold invitation which God had given them, we too are held guilty in their persons; for God leaves not untried any sort of pleasing melody, or of plaintive and harsh music, to draw us to himself, and yet we remain hard as stones. They called John ademoniac, just as persons of unsound mind, or whose brain is disturbed, are usually calledmadmen.

Verse 34

John Calvin Bible Commentary
bodily exercise profiteth little, but godliness is profitable to all things, (1 Timothy 4:8.)And yet we must not make this a pretense for giving a loose rein to the flesh, by indulging in luxuries and effeminacy: only we must beware of superstition, lest foolish men, imagining that perfection lies in matters of a purely elementary nature, neglect the spiritual worship of God. Besides, while Christ accommodated himself to the usages of ordinary life, he maintained a sobriety truly divine, and did not encourage the excesses of others by his dissimulation or by his example.