CRITICAL NOTES
Matthew 11:7. And as they departed, etc.—Dr. Plumptre holding that the Baptist himself was really in doubt, and sent his disciples to Christ for his own satisfaction, remarks on this verse: “There was an obvious risk that those who heard the question of the Baptist, and our Lord’s answer, might be led to think with undue harshness, perhaps even with contempt, of one who had so far failed in steadfastness. As if to meet that risk, Jesus turns, before the messengers were out of hearing, to bear His testimony to the work and character of John.” A reed.—The imagery drawn from the rushes that grew upon the banks of the Jordan.
Matthew 11:8. Clothed in soft raiment.—Like the Roman officials in the palace, which, in those degenerate days, were Jerusalem’s pride (Gibson).
Matthew 11:9. More than a prophet.—Other prophets foresaw the Messiah, the Baptist beheld Him, and ushered in His kingdom; he was the herald of the King. Further, John was himself the subject of prophecy (Carr).
Matthew 11:10. Which shall prepare Thy way.—It is remarkable, that both St. Matthew and St. Luke, as well as St. Mark in another place (Mark 1:2), cite this prophecy of Malachi with the substitution of “Thy way before Thee.” In the original God is represented as speaking of Himself; in the citation He addresses the Messiah. The Lord thus, in applying the prophecy to Himself as Messiah, asserts His own Deity, as one with the Lord of Hosts who speaks through the prophet. The fact that this verse is quoted by all the three Evangelists in the same form—a form which does not correspond either with the LXX. or with the Hebrew—cannot be explained on the theory of quoting from memory. There is clearly some principle of quotation. Compare Lee’s “Lectures on Inspiration,” p. 358, Exodus 2 (Mansel).
Matthew 11:11. Least.—But little (R.V.).
Matthew 11:13. Prophesied until John.—John was “the last representative of those who belonged to the prophetic period of expectancy” (Wendt). John may fairly be regarded as the clasp of the two Testaments (Reynolds).
Matthew 11:14. Elias.—See Malachi 4:5. John was the personal duplicate of Elijah. There was in him the reproduction of the spirit and power of the Old Testament prophet (Morison).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 11:7-15
Undiscerning faith.—From the language found in the end of Matthew 11:5 it seems probable that a good many “poor” heard the reply of the Saviour to John. We know of these, as a rule, that they held John as a prophet, and had accepted his baptism (cf. Matthew 21:26; Matthew 21:32; Luke 7:29-30). Possibly, in now speaking to these same “multitudes” “concerning John,” the Saviour has this in His mind; and directs Himself, therefore, to teaching them, first, to think very highly indeed; and yet, secondly, not to think too highly of John the Baptist.
I. Very highly.—Very highly, first, as being a man of unusual force of character. This was felt about him from the beginning. No one, in going out to hear him, had expected to look on a “reed”—a man easily moved and shaken—and, as it were, without a will of his own—nor had they found him so. This was allowed; and, indeed, insisted on, too. To ask such a question was to answer it in the judgment of Christ. The same was true, in the next place, as to his signal independence of life. Who expected to find such a man in the “soft raiment” of a “court”; looking daily for the favour of “kings,” and not able, without it, to live? To ask such a question about this dweller in the wilderness was to answer it too. No man content with “locusts and wild honey” (Matthew 3:4) could be very easily bribed. He was to be thought of very highly, once more, on account of his most distinguished prophetical gifts. Was he a prophet? He was very much more (Matthew 11:9). He was the immediate “messenger” of Jehovah Himself (Matthew 11:10)—the last figure in a long procession of such anticipators—the last to move forward of all such inspired predictors of Christ. No one before, in fact, had been greater than he in this question of prophetical gift. God had never spoken before by any human lips greater than his (Matthew 11:11).
II. Not too highly.—Not too highly, first, with regard to his position. After all, if he was at the summit of one set, he was beneath the feet of another. Previous inspired ones had, as it were, shown the door of life afar off. He had put his hand on its latch. Yet even this attainment, great as it was, was not greatest of all. It was not so great a thing as to open the door and pass in. It was not, therefore, in this sense, to be so great as was the very least of those who had really done this (end of Matthew 11:11). Not too highly, next, in regard to his message. His message had been to tell men of One who was coming. As it were, with all “the law and the prophets” behind him (Matthew 11:13) he had pointed still forward to Christ. His work had been, therefore, to prepare men for what that Coming One should declare. But, since then—perhaps, since his practical silencing—that fuller Light had appeared (Matthew 4:12-16). In other words, since that time “the kingdom of God had been preached” (Luke 16:16); and was “amongst” men (Luke 17:21) even now, with all its fullest mercy declared (see above Matthew 9:2). What had been the result? Why, that men had “pressed into it” (Luke 16:16), even “with violence” (Matthew 11:12), giving up “all for its sake” (Matthew 19:27); not excluding even, in some cases, the teaching of John (John 1:35-39). Let them remember this, therefore, in seeking to estimate rightly “the teaching of John.” Its chief glory lay in preparing for what was more glorious still. Even so, moreover, had it been taught in spirit in the mystical language of old. For what, in fact, was this great “messenger,” when he appeared, to be? Was it not, in fact, to be another “Elias” (Malachi 4:5-6)—an Elias “in spirit and power” (Luke 1:16-17)—an Elias in turning them back to the God of their fathers (1 Kings 18:37; 1 Kings 18:39), and preparing them for His truth? That is, therefore, “if ye will receive it,” how ye are to think of this man. That will teach you the exact truth both about him and Myself. That is, therefore, to be listened to by you—if anything is (Matthew 11:15).
This to the “multitudes” as they stood by at that time. This to us, also, who look on from afar. We have much in the Bible which is preparatory to the gospel. Taught by this passage, let us never dare to set it on one side; let us, rather, always seek to use it in that preparatory way. This is giving proper honour to all. The Saviour was able to say, “I have greater witness than that of John” (John 5:36). Yet He would have men think of it and use it, for all that, just as it was. It is thus, therefore, He would now have us make use of all the teaching which He has given to men in the past. The more correct we are about that, the more correct we shall be also about the fuller Light of the present. Even so we find to be true, in fact, in the researches of science. The “life” that is before our eyes is to be understood better—if we may not say indeed is to be understood only—by understanding the “life” of the past. This is true, moreover—perhaps most signally true—even of the “fossil life” of the past. For there is a sense in which all such “fossil life” lives in the life of to-day.
HOMILIES ON THE VERSES
Matthew 11:7-11. Absent friends.—I. Should be spoken of kindly by their friends.
II. Should be defended in their character.
III. Should be truly represented.—Biblical Museum.
Matthew 11:11. The greatness of John.—
1. Singular predictions were of him, more than of any of the prophets.
2. His bringing into the world had more extraordinary passages of providence than any of the prophets.
3. His authority and office to bring in a new sacrament were singular.
4. Besides the baptising of our Lord and converting of such multitudes, his ministry was countenanced with the clearest vision, and revelation of the ministry of the Trinity that ever was.
5. The sanctification of his person, from the womb to his martyrdom, was singular.
6. The clearness of his knowledge of the way of righteousness by Christ, and of the application of types of the Messiah unto Christ, as the true Lamb of God, was singular.—David Dickson.
The greatest.—A Christian is the highest style of man.—Pope.
Matthew 11:12. The storming of the kingdom.—In employing words suggesting the idea of violence, Jesus, though certainly not intending to express personal disapproval, did mean to point at features of the new movement which made it an object of a version, astonishment, or at least of doubt, to others. It may be well to particularise some aspects of the work of the kingdom which would, not unnaturally, wear an aspect of violence to minds not able to regard them with Christ’s eyes, though to Christ Himself they were the bright and hopeful side of an evil time.
I. We may mention, first, that which most readily occurs to one’s thoughts, viz. the passionate earnestness with which men sought to get into the kingdom, heralded by John and preached by Jesus; an earnestness not free from questionable elements, as few popular enthusiasms are; associated with misconceptions of the nature of the kingdom, and, in many cases, fervent rather than deep, therefore likely to prove transient—still a powerful, impressive, august movement of the human soul Godwards (see Luke 16:16, R.V).
II. From the volcanic bursting forth of religious earnestness in the popular mind, we may naturally pass to speak of another respect in which the kingdom of heaven may be said to have suffered violence, viz. the kind of people that had most prominently to do with it.—Publicans, sinners, harlots, the moral scum and refuse of society, such were the persons, who, in greatest numbers, were pressing into the kingdom, to the astonishment and scandal of respectable, “righteous,” religious, well-conducted and self-respecting people. Why, it was a revolution, society turned upside down; as great an overturn in principle, if not in extent, as when in France, in the eighteenth century, bishops, aristocrats, princes and kings were sent adrift, and sans-culottism reigned triumphant, believing itself to be in possession of a veritable kingdom of God. What wonder if wise and prudent ones looked on in wistful, doubting mood, and sanctimonious men held up their hands in pious horror, and exclaimed, Call you this a kingdom of God? Blasphemy!
III. The kingdom of God as it actually showed itself in connection with the work of Christ, differed widely from, did violence, we may say, to preconceived notions of what it would be—Not a few of those who actually entered the kingdom, in so far as they understood its true character, had to do violence to their own prejudices before they took the step. There were conversions, not unaccompanied with inward pain, not merely from sin to righteousness, but from ideal mistaken to rectified notions of the kingdom of God, from political dreams, noble, but destined never to be fulfilled, to spiritual realities.
IV. The kingdom of heaven may be said to have suffered violence in so far as its coming was promoted by the use of irregular methods and agencies.—In this respect John and Jesus were themselves stormers, though in different ways, to the scandalising of a custom-ridden generation. Let us make one or two reflections, suggested by the saying we have been studying, concerning Him who uttered it.
1. It is very evident that one who spoke thus had a very clear conception of the deep significance of the movement denoted by the phrase “the kingdom of heaven.” Christ knew well that a new world was beginning to be.
2. How calmly He takes it all.
3. Yet how magnanimously He bears Himself towards the doubters. “Violence”—the very word is an excuse for their doubts.—A. B. Bruce, D.D.
The kingdom of heaven taken by force.—The ministry of John contained these characteristics:
1. The preaching of repentance.
2. Wonderful directness and simplicity.
3. He bore clear testimony to the Lord Jesus Christ. Proposition: People who would enter into the kingdom of heaven must use violence; they must take it by force, or not have it at all. In proof of this I must refer:—
I. To the testimony of the sacred Scriptures.—“Work out your own salvation,” etc. “Strive to enter in,” etc. “Fight the good fight,” etc.
II. To the forces opposed to us.—
1. The spirit of human society.
2. Philosophies, falsely so called.
3. Forces within ourselves;
(1) self-will;
(2) self-righteousness;
(3) self-indulgence.
4. Spiritual wickedness in high places.
III. To the analogy of the departments of life.—I will make three other verses. The kingdom of wealth suffereth violence, etc. The kingdom of knowledge suffereth violence, etc. The kingdom of fame and honour suffereth violence, etc.
IV. To the grandeur of the reward.—The spiritual athlete stretches every sinew and at last heaven’s door is gained, a flash of glory meets the eye, and the faithful servant enters into the joy of his Lord.—Thos. Jones.
Peace by power.—This is to most readers a puzzling saying. Doubtless there is more than one line in which its truth runs.
I. This saying passes judgment on the state of mind in which a great many respectable people are too content to live.—They live like the luxurious heirs who take their ease upon the fortune which their hardworking grandfather amassed by a frugal and strenuous life.
II. It passes judgment also on the state of mind which many respectable people entertain towards energetic reformers.—What becomes of things that are let alone—your garden, your roof, your drain-pipes? But the reformer, without whom we should all be heathen savages to-day, is well scolded while doing his work, and well praised when his work is done. As Jesus said, one generation stones the prophets and another generation decorates their tombs. Fifty years ago William Lloyd Garrison was dragged through Boston streets with a rope around his neck, but now he forms an imposing statue in Boston’s noblest avenue.
III. It passes judgment, further, on the failure of moral force to work towards God’s kingdom.—Here the story of that tragic Thirty Years’ War, which well-nigh destroyed Germany, brings in its lesson. There was not enough moral force then in Germany to establish the fundamental truth of the kingdom of heaven, that men must respect each other’s consciences—the Catholic not to vex the Protestant, nor the Protestant the Catholic. The moral force failing, the physical force came in to do the necessary work. So came the Roman sword to put an end to the iniquities which, forty years before, when John and Jesus called for a reform, there was not enough moral vigour in the nation to abolish. Especially to every young man I would repeat the lesson of the poet Whittier’s life, as given in his own words, and illustrated by his own career: “Identify yourself actively with some righteous but unpopular cause.” “For the kingdom of heaven is forcibly won, and forceful are they that secure it.”—J. M. Whiton, D.D.
Pressing into the kingdom.—By the clearness of John’s preaching the gates of heaven and the way of the church were made so patent that men did not stand upon the bar and partition of ceremonies, or upon any orderly way of the proselytes coming into the church; but multitudes did leap over all the Levitical ceremonies, so that publicans, sinners, heathen, Levitically unclean, and the naturally loathed lepers did thrust themselves all in upon the company of converts, and upon the grace manifested by John’s doctrine; and, indeed, obtained grace to enter into the kingdom of Christ, by this their pressing themselves upon Him. Hence learn:
1. That the Levitical ceremonies were never appointed to hinder people from Christ, but to lead them to Him, and that, therefore, when the observance of these ceremonies might be a hindrance of people coming to Christ (as, e.g. so many days ought to pass ere a leper were legally purified, that he might come in the company where the word of God was preached); in such a case, God was not displeased that men violently ran over these impediments to come to God’s grace manifested in Christ.
2. Yea, the doctrine of grace being clearly revealed, no impediment of bygone sins or sense of unworthiness present, should hinder a humbled soul from entry into the kingdom of God. If we cannot remove impediments, let us set foot on them, and make stepping-stones of them, thrusting ourselves so much more on Christ’s grace, as we find ourselves unworthy; laying hold so much more on His offered salvation, as we find ourselves otherwise to be lost.—David Dickson.
Religious excitement.—Jonathan Edwards, speaking apologetically of the religious movements of his own time, remarks: “A great deal of noise and tumult, confusion and uproar, darkness mixed with light, and evil with good, is always to be expected in the beginning of something very glorious in the state of things in human society or the church of God. After nature has been shut up in a cold dead state, when the sun returns in the spring, there is, together with the increase of the light and heat of the sun, very tempestuous weather before all is settled, calm and serene, and all nature rejoices in its bloom and beauty.”—Works, vol. i., p. 372.
Matthew 11:15. Attention and obedience.—This was a favourite saying of our Lord’s.
I. It is an appeal for attention.—If we want to hear, not only must we have ears, but we must “give ear,” as the old English phrase runs; we must make some effort. We may be where there are loud noises constantly going on, and yet not hear them at all. A miller is said not to hear any of the noise inside his mill. He gets so accustomed to the continuous clamour that he never heeds it. In fact, there is a story told of a miller who slept night after night entirely undisturbed by this noise, but when his mill suddenly ceased working he was aroused by the complete silence! Have you not yourselves sometimes been reading quietly at home, and the clock on the mantelpiece has struck the hour, and so deeply interested have you been in your book, that you have not heard it at all, though you are sure the clock has been going all the time, and must have struck quite loudly? Thus we see that if attention is not given, but turned away, we do not hear, though we have ears. The first order of command that is given to soldiers after they have “fallen in” and stand in order is “Attention!” It is as much as to say, “Listen! Be ready for the next order!” “He that hath ears to hear, let him hear!” It is sad to think what is lost, at the time, by inattention; sadder still to think of the trouble we bring upon ourselves by it afterwards. Sometimes we miss what we can never regain.
II. Attention should be followed by obedience.—Christ requires us not only to hear His sayings, but to do them.
1. What vexation and unhappiness disobedience to parents causes in a home.
2. Obedience is a simple thing; you have but to listen to what you are told, and do it. The general in a battle has many things to think of, but the common soldier has only to do what he is told.
3. Yet, after all, obedience is not so very easy. Luther said, “I would rather obey than be able to work miracles.” This shows that he knew what a hard and yet noble thing it is to obey.
4. The first sin in the world was a sin of disobedience, the hateful forerunner of untold evil.
5. Christ set us an example of perfect obedience.
6. He described the fate of the obedient and the disobedient man in Matthew 7:24-27.—W. J. Foxell, M.A.