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Verse 1:"And when Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and to preach in their cities." This verse should be placed at the end of chapter ten. What the Lord charged His disciples to do was what He Himself did.
Verse 2:"Now when John heard in the prison of the works of the Christ, he sent word through his disciples." Verses 2-3 show us John's failure. It seems that John should not have asked in this way because he clearly knew from the beginning what kind of person the Lord was. Then why did John ask in this way? It is obvious from the Lord's reply that John was stumbled. The reason he was stumbled was that he was imprisoned by Herod for many days, and it seemed that the Lord did not care for him. Because the Lord did not work out a way for him, he became weakened in his suffering.
Some say that John's being stumbled was due to his doubting the Lord. However, if a person has known a certain matter, even though he may forget it, he certainly will not return to the former state of ignorance. John did not doubt the Lord because He had already known the Lord. He was stumbled because he was offended that the Lord ignored him. The Lord did not say that John was doubting. In verse 6, " he who is not stumbled because of Me" should be rendered "he who does not take offense at Me." John took offense at the Lord because he did not get what he expected. Hence, he sent his disciples to provoke the Lord. Therefore, in verse 3 John was not in doubt concerning the Lord, but he took offense at the Lord.
Verse 4:"And Jesus answered and said to them, Go, report to John the things that you hear and see." The Lord knew that John was offended by Him, so He told John's disciples to report to John two things: (1) the things that they heard and (2) the things that they saw. The things that they heard were the Lord's teachings (doctrines). These were the Lord's words — the doctrinal aspect. The things that they saw were the miracles performed by the Lord. These were the Lord's works — the moral aspect. The things that were heard were mentioned before the things that were seen. From this we see that the teachings of Christ, the so-called theology, are more important than His miracles. To see God perform ten miracles is not as profitable as to hear Him speak ten words, because God's word can work in us for a longer period of time.
Verse 5:"The blind receive their sight and the lame walk; the lepers are cleansed and the deaf hear; and the dead are raised and the poor have the gospel announced to them." The Lord mentioned first the blind receiving sight, because this was something that had never happened in the Old Testament. The Lord wanted John to see that no one could have done such things except the Messiah. The blind receiving sight signifies the opening of our spiritual eyes; the lame walking signifies that we are enabled to walk in God's way; the lepers being cleansed signifies that the charges of sins against us are removed; the deaf hearing signifies that we are enabled to know God's will; the dead being raised signifies that we have passed out of death into life; and the poor having the gospel announced to them signifies that we all who have nothing to do with God have the gospel preached to us.
Verse 6:"And blessed is he who is not stumbled because of Me." Because John saw that the Lord did not act according to his desire, he took offense at the Lord. Blessed is he who does not take offense at the Lord for the way He has ordained for him. Not being happy with God's will is a cause of stumbling. John did not doubt the Lord, but he took offense at the Lord. The reason for his stumbling was that he was not satisfied with the way God had arranged for him. In His reply the Lord gave John a hint so that he might know his mistake. However, He still testified for John before men. The Lord's answer included what John had heard and seen before, except that the Lord added this word: "Blessed is he who is not stumbled because of Me."
Verse 7:"And as these went away, Jesus began to say to the crowds concerning John, What did you go out into the wilderness to look at? A reed shaken by the wind?" In the wilderness there are plenty of reeds. In other words, at that time John was somewhat like a reed shaken by the wind.
Verse 8: "But what did you go out to see? A man arrayed in soft clothing? Behold, those who wear soft clothing are in the houses of kings." John previously lived in the wilderness for the sake of the Lord. But now because of the long imprisonment, he became weakened. People thought that he might want to wear soft clothing, but the Lord said that John was not like that.
Verse 9:"Yes, I say to you, and much more than a prophet." The Lord said that John was greater than all the prophets. Men usually divide the prophets into the major prophets and the minor prophets according to the length of the books they have written.
Verse 10:"This is he concerning whom it is written, `Behold, I send My messenger before Your face, who will prepare Your way before You.'" This verse should be put in parentheses.
Verse 11:"Truly I say to you, Among those born of women there has not arisen one greater than John the Baptist, yet he who is least in the kingdom of the heavens is greater than he." "Least" should be translated "less," in contrast with "greater." John was greater than all the prophets. This does not mean, however, that he was greater than all the prophets in faith, morality, the Holy Spirit, fame, work, or position. In saying that John was greater, the Lord was referring to something specific.
Verse 12:"But from the days of John the Baptist until now, the kingdom of the heavens is taken by violence, and violent men seize it." The Pharisees were violently frustrating people from entering the kingdom of the heavens. Hence, those who desired to enter had to do so by violence.
Verse 13:"For all the prophets and the law prophesied until John." All the prophets prophesied until John. John did not prophesy. Instead, he pointed out the Lord to people, "Behold, the Lamb of God!" (John 1:29). This is where his greatness lies. He was great with respect to the time that he was in; his opportunity was different from that of others.
"He who is least in the kingdom of the heavens is greater than he." This does not mean that John's faith, morality, spirituality, conduct, and work were small and that he could not enter into the kingdom of the heavens. Rather, it is because those who are in the kingdom of the heavens can say that the work of Christ has been accomplished and that the High Priest has died. Yet John was in the city of refuge waiting for the death of the high priest. This was the reason that he was the least. This was also a matter of a difference in dispensation. Thus we see: (1) the prophets prophesied that the Savior was coming; (2) John pointed out the Savior in person to people; and (3) Christians have the Savior, whose work is accomplished. In the Bible the kingdom of the heavens refers to the part of the millennium that is related to reward. In other words, it is the reigning as kings for a thousand years. The kingdom of the heavens is the manifestation of God's heavenly rule on earth. What is difficult is determining the time interval between the future kingdom of the heavens and the present kingdom of the heavens.
Ordinarily, if we do not make a comparison, we cannot fully know a certain matter. Comparison brings forth knowledge. The scope of the church today is the same as the scope of the kingdom of God today. The scope of the kingdom of the heavens is smaller than both the scope of the kingdom of God and the scope of the church. The scope in which God gives grace to men is the church. Therefore, it is a matter of position. The kingdom of God is the sovereignty of God. All who believe in the Lord are subject to the authority of God. This is for both now and the future. Therefore, the church and the kingdom of God are likened to the two sides of the backbone. The kingdom of the heavens points to the coming millennium, in which a group of people will reign as kings. Not all who are in the church and in the kingdom of God today can enter into the kingdom of the heavens. Only the excellent ones can enter in. Abraham, Isaac, and Jacob were not in the dispensation of the law. Their reclining at table in the kingdom of the heavens probably refers to the enjoyment of the gospel.
Verse 14:"And if you are willing to receive it, he is Elijah, who is to come." What God had prepared for man He presented before man to allow man to make the decision. The kingdom of God is of two aspects: (1) the spiritual sphere and (2) the coming kingdom of God.
Verses 15-19:John came in the way of mourning, whereas Christ came in the way of rejoicing. But the Jews showed no response or sympathy. The Lord showed us that both ways were rejected by the Jews: (1) In His righteousness God called them to repent, but they would not believe. (2) In His grace God called them to receive Christ, but they refused. John said that God hated sinners, but men did not feel sorrowful. The Lord said that God loves sinners, but men did not feel happy. "Wisdom is justified by her works." For the word works, some ancient authorities read children. Wisdom is Christ. This is the Christ on the earth, not the Christ in heaven; this is Christ incarnated, not Christ the eternal Word. This is Christ after His birth. The children of wisdom are the saved ones. Those who receive this wisdom are those who justify God's saving way. God's saving way is justified by all who receive the Lord.
Verse 20:"Then He began to reproach the cities in which most of His works of power took place, because they did not repent." The time for doing works of power and preaching the gospel cannot last for long. If there is no repentance, reproach will follow.
Verses 21-22:In the day of judgment, many people will suffer. How much they will suffer will be different, and the punishment they suffer will also be different. For those who have had more opportunities, the punishment will be heavier.
Verses 23-24:Until now, Capernaum is still in Hades. There are two different explanations concerning Capernaum, but regardless of which is correct, God's work is not seen among them today, and they are all like dead ones.
The purpose of chapter eleven is revealed in the last section. The history of the Lord's being rejected can be seen at the end of chapter nine. In chapter ten the Lord declared His rejection by men, for He was reviled and called Beelzebul. Chapter eleven speaks concerning how the Lord especially gained a remnant, and the end of chapter twelve records that the Lord was again rejected. After chapter thirteen, the line of doctrine is not as clear as the preceding twelve chapters. First, the Lord was the son of David; His first relationship was with the Jews. Then, He was also the son of Abraham; hence, He also had a relationship with the Gentiles. The Gospel of Matthew was written to the Jews, but it was not for the Jews. Matthew's record is according to doctrine. It recorded the small points with the main subject in view. Mark's record is according to history, but the emphasis is on Judea. Luke's record is according to morality. John's record is according to history, yet the emphasis is on Galilee.
Chapter one tells us, on the one hand, that Jesus is Emmanuel, and on the other hand, that He will save His people from their sins.
In chapter two the word concerning Jesus being born as the King of the Jews was spoken from the mouths of the Gentiles.
In chapter three first it says to the Jews that they should produce fruit worthy of their repentance. This relates to the Jews. Then it speaks of how God is able to raise up children to Abraham out of the stones. This relates to the Gentiles. Finally, it speaks of the Lord's death, that is, the Lord's baptism in the Jordan River.
In chapter four the Lord began His work.
Chapters five through seven cover the requirements of the spiritual kingdom.
The end of chapter seven mentions God's will, and the end of chapter twelve also mentions God's will.
In chapter eight the Lord healed first the Jews and then the Gentiles. Then He went back to the Jews to heal Peter's mother-in-law and finally to heal all the people.
Chapter nine tells us that the Lord healed diseases and cast out demons, yet He was accused of casting out demons by the ruler of the demons. The rejection of the Lord by the people had begun.
In chapter ten the Lord still sent His disciples to the house of Israel. This was the final call for them to go out to gain a remnant.
In chapter eleven we see a remnant which is the result of the work in chapter ten.
At the end of chapter twelve the Lord declared that from then on He cut off His relationship with the Jews. However, that was only a doctrinal declaration. The formal declaration would be made at the end of chapter twenty-three.
The teachings after chapter thirteen are not related very much to the Jews; rather, they are directed toward the church.
Verse 25: "At that time Jesus answered and said, I extol You, Father, Lord of heaven and of earth, because You have hidden these things from the wise and intelligent and have revealed them to infants." Here in this verse, all those people mentioned earlier in the chapter were put aside. A remnant is here. The Lord showed us that all those who desire to have the truth concerning the kingdom of the heavens are infants. The wise and intelligent here are not truly wise and intelligent. Rather, they are in contrast to the infants. Here we have a principle: if we read the Bible yet do not understand what we read, it is not because our mind is not good but because our mind is too good. If our mind is not good, it is because our heart is not good. Every time we fail to understand the Bible when we read, it is because we do not have the attitude of an infant. If our judgment is of God, we will not be afraid to read it once more.
Verse 26:"Yes, Father, for thus it has been well-pleasing in Your sight." Who were these infants? They were the remnant gained by the Lord. Although almost all rejected Him and only a small number, a remnant, followed Him, that was sufficient for Him, for that was well-pleasing in God's sight. M. E. Barber once said something to this effect: "If the Lord desires to imprison me for twenty years, I am willing, though I came to China to save people." The Lord's being a perfect Servant does not depend on the result of His work but on His doing the will of God.
Verse 27:"All things have been delivered to Me by My Father, and no one fully knows the Son except the Father; neither does anyone fully know the Father except the Son and he to whom the Son wills to reveal Him." "All things" refers to people. From John 6:65 we can see that every saved one is given by God to the Son. Everyone who comes to the Lord is moved by God (John 6:37). From this verse we know that no one knows the Son. Although the Lord was misunderstood by men, He was satisfied as long as He was known by the Father.
The life of the Lord can be divided into three sections: (1) from the manger to the Jordan River, (2) from the Jordan River to the Mount of Transfiguration, and (3) from the Mount of Transfiguration to Jerusalem.
By reading Hebrews 10:7 we can see that the purpose of the Lord's entire life was to die, that is, to do the will of God. Herein lies the particular point concerning Christ and the Father. That is, Christ had only One who knew Him, and that was the Father. Love is single and also hidden; otherwise, it cannot be considered love. No one can come to the Father; only He who knows the Father can reveal the Father.
Verse 28:"Come to Me all who toil and are burdened, and I will give you rest." The Lord did not say "all who sin." What does it mean to toil and be burdened? This refers in particular to the lost sheep in the house of Israel, who could not obtain their satisfaction from the world. "Give you rest." This is the other aspect of salvation, that is, the aspect of rest. Toiling is brought forth by sin, as with those who burn incense and bow down every few steps. The Jews fast twice a week; the Hindus sleep on beds of nails. These are toilings brought forth by sin. To "come" is our duty; the rest is done by Him. We do not have to bear our sins.
Verse 29:"Take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls." This means that we, the rebellious ones, will find rest by turning to the Lord. The "rest" in the preceding verse is the rest from sin; the "rest" here is the rest that we need to find because of our heart's disobedience to God, that is, the rest that we have by coming out from ourselves.
Verse 30:"For My yoke is easy and My burden is light." When we obey, we will feel that His yoke is not difficult. The yoke is difficult only because we do not surrender inwardly.
