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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 11:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.
1.The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, Co1 9:16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Psa 105:8. He made an end of commanding, etelesendiatassōn. Note, The instructions Christ gives are full instructions. He goes through with his work.
2.When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deu 33:7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.
3.Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (Mat 10:1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls. Christ had directed his disciples to preach (Mat 10:7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Pro 1:21), at the entry of the city (Pro 8:3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.
What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, Mat 11:2-6. We heard before that Jesus heard of John's sufferings, Mat 4:12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, Joh 3:29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.
Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,
I.The question they had to propose to him:
Art thou he that should come, or do we look for another? This was a serious and important question; Art thou the Messiah promised, or not? Art thou the Christ? Tell us.
1.It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old Testament saints, he that cometh or shall come, Psa 118:26. He is now come, but there is another coming of his which we still expect.
2.They intimate, that if this be not he, they would look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time.
3.They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look for no other.
4.They therefore ask, Art thou he? John had said for his part, I am not the Christ, Joh 1:20. Now,
(1.)Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the Son of God (Joh 1:34), the Lamb of God (Joh 1:29), and he that should baptize with the Holy Ghost (Joh 1:33), and sent of God (Joh 3:34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said, blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors.
(2.)John's doubt might arise from his own present circumstances. He was a prisoner, and might be tempted to think, if Jesus be indeed the Messiah, whence is it that I, his friend and forerunner, am brought into this trouble, and am left to be so long in it, and he never looks after me, never visits me, nor sends to me, enquires not after me, does nothing either to sweeten my imprisonment or hasten my enlargement? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note,
[1.]Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong.
[2.]Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against.
[3.]The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled. Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Gen 15:6, Gen 15:8), so did Gideon, Jdg 6:36. But,
(3.)Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now,
[1.]They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous for their master, they were jealous of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can. When thou art converted, strengthen thy brethren.
[2.]John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive.
II.Here is Christ's answer to this question, Mat 11:4-6.
It was not so direct and express, as when he said, I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge.
1.He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,
(1.)What you see of the power of Christ's miracles; you see how, by the word of Jesus, the blind receive their sight, the lame walk, etc. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny. Veritas no quaerit angulos - Truth seeks not concealment. They are to be considered,
[1.]As the acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to open the eyes of the blind, Psa 146:8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however lying wonders may be vouched for in proof of false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that sent him.
[2.]As the accomplishment of a divine prediction. It was foretold (Isa 35:5, Isa 35:6), that our God should come, and that then the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted.
(2.)Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him,
[1.]That the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power.
[2.]That the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the rabbies would not instruct, because they were notable to pay them. The Old Testament prophets were sent mostly to kings and princes, but Christ preached to the congregations of the poor. It was foretold that the poor of the flock should wait upon him, Zac 11:11. Note, Christ's gracious condescensions and compassions to the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the Son of David should be the poor man's King, Psa 72:2, Psa 72:4, Psa 72:12, Psa 72:13. Or we may understand it, not so much of the poor of the world, as the poor in spirit, and so that scripture is fulfilled, Isa 61:1, He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store.
[3.]That the poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are wrought upon by it. The prophets complained of the poor, that they knew not the way of the Lord, Jer 5:4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds.
2.He pronounces a blessing on those that were not offended in him, Mat 11:6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be blessed in him. Note,
(1.)There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set for the fall of many, even in Israel (Luk 2:34), a Rock of offence, Pe1 2:8.
(2.)They are happy who get over these offences. Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory.
Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is indeed certain, that he who as forerunner proclaimed Christ's coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison.
John then is providing not for his own, but his disciples' ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony.
This saying, that they were blessed from whom there should be no offence in Him, showed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.
In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the kingdom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spake of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds.
(in Luc. 7. 19.) Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet, he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, This be far from thee, Lord; this shall not be unto thee. (Mat. 16:22.)
And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.
That is, after He had sent them, He proceeded to withdraw Himself, to give them room and opportunity to do what He had enjoined. For while He was present and healing, no one would be willing to approach them.
(Hom. xxxvi.) Having sent them forth, He withdrew Himself, giving them opportunity and time to do the things that He had enjoined; for while He was present and ready to heal, no man would come to His disciples.
But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold the Lamb of God, that taketh away the sins of the world. For thus calling Him the Lamb, he plainly shows forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew, for Isaiah says, He was led as a sheep to the slaughter. (Is. 53:7.)
But is this a more reasonable explanation than the other? for why then did he not say, Art Thou Ho that is coming to the world beneath? and not simply, Art thou he that is to come? And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven, and things on earth, and things under the earth. (Phil. 2:10)
Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus.
So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, Thou bearest witness of thyself. (John 8:13.) Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted; as it follows, And Jesus answered and said unto them, Go and tell John what ye have heard and scen; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them.
And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.
Hence he frames his question thus, Art thou he that is to come? Not, Art Thou he that hast come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce Thee to the spirits beneath also; or whether Thou as the Son of God may not taste death, but will send another to this sacrament?
Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried (John 11:34.), in order that they who shewed. Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master's enquiry. But John's disciples had somewhat of bitterness and jealousy towards the Lord, as their former enquiry showed, Why do we and the Pharisees fast oft, but thy disciples fast not?
This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal.
Chapter 11, Verses 1-2. And it came to pass, when Jesus had finished instructing His twelve disciples, that He departed from there to teach and preach in their cities. It is not as if He was unaware and asking; for He had already shown the others who were unaware, saying: Behold, the Lamb of God, behold Him who takes away the sins of the world (John 1:29), and He had heard the voice of the Father, thundering: This is my beloved Son, in whom I am well pleased (Matthew 3:17). But the Savior asks where Lazarus has been laid, so that those who were indicating the place of the tomb would at least be prepared to see the dead man rising again, and the disciples would be sent to Christ to witness the signs and miracles, so that through this opportunity they would believe in Him and learn from their Master. But the disciples of John, through their pride against the Lord, and their envy and malicious opposition, also revealed their thoughts in a superior manner, as the Evangelist reports: Then the disciples of John approached him, saying: Why do we and the Pharisees fast often, but your disciples do not fast (Ibid., IX, 14)? And in another place: Master, to whom you gave testimony at the Jordan, look, his disciples are baptizing and everyone is coming to him (John III, 26), as if to say: We are being abandoned, there is a scarcity here, while a crowd gathers around him.
He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all.
(Hom. in Ev. vi. 1.) We must enquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, Behold the Lamb of God, that taketh away the sins of the world!—why, when he was afterwards cast into prison, he should send his disciples to ask, Art thou he that should come, or look we for another? Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He?
(Aug, ubi sup) But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world after he was thrown into prison, he enquires if this was He that should come—not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below.
(Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works.
The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfils in action what He had taught in words, offering His preaching first to the Jews; And it came to pass when Jesus had ended all these sayings, he passed thence.
. When He had sent the disciples, He Himself was quiet, not working miracles but only teaching in the synagogues. For if He Himself were present healing the sick, no one would have approached the disciples. Therefore He departed so that they would have opportunity to heal.
(non occ.) The Evangelist had shown above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed; he now shows how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ; John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another?
(non occ.) But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach.
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Summary
Matthew 11:1 marks a pivotal moment in Jesus' public ministry, signaling a transition from the detailed commissioning of His twelve disciples to His continued, personal engagement in the work of the Kingdom. Having fully equipped and sent out His chosen apostles with authority, Jesus Himself did not cease His active proclamation and instruction. Instead, He departed from the region where He had just given His commands, traveling to other cities to persistently teach and preach the good news, thereby modeling continuous dedication to the divine mission even as He delegated authority to His followers.
Context
Literary Context
This verse serves as a crucial narrative hinge, immediately following the extensive instructions and commissioning of the twelve disciples in Matthew 10. Chapter 10 meticulously details Jesus' authority given to His disciples, the scope of their mission (primarily to the "lost sheep of the house of Israel"), and the challenges and persecutions they would face. The sending out of the twelve is a significant development, expanding the reach of Jesus' ministry. Matthew 11:1 then clarifies that this delegation did not mean Jesus retired from active ministry. Rather, while His disciples embarked on their assignments, Jesus continued His own work, demonstrating a parallel and ongoing commitment to teaching and preaching. This sets the stage for the subsequent narrative, which includes John the Baptist's inquiry, Jesus' pronouncements of woe on unrepentant cities, and His invitation to the weary, further elaborating on the nature of His kingdom and His identity.
Historical & Cultural Context
In first-century Galilee and Judea, itinerant teachers and preachers were common, especially within Jewish society where rabbis (teachers) held significant cultural and religious authority. Jesus operated within this cultural framework, though His authority and teachings far surpassed those of conventional rabbis. The "cities" mentioned refer to the numerous towns and villages scattered throughout the region, which were often centers of community life, synagogues, and markets, making them ideal locations for public teaching and proclamation. The practice of traveling from city to city was a standard method for disseminating a message, whether religious or secular. Jesus' ministry, therefore, was not confined to one locale but was characterized by constant movement, reaching diverse populations. This mobility was essential for fulfilling His mission to proclaim the arrival of the Kingdom of God across Israel.
Key Themes
Matthew 11:1 contributes significantly to several overarching themes within the Gospel of Matthew. Firstly, it underscores the theme of Delegation and Continued Ministry. Jesus empowers His disciples, entrusting them with a share in His mission, yet He does not withdraw from His own active role. This illustrates a profound model of leadership where equipping others for service goes hand-in-hand with persistent personal engagement in the core mission. Secondly, the verse highlights the Centrality of the Word in Jesus' ministry. Both Jesus and His disciples are engaged in "teaching and preaching," emphasizing that the Kingdom of God is advanced through both the proclamation of the good news (the Gospel) and the systematic instruction in its principles. This dual emphasis is consistent with Jesus' ministry from its outset, as seen in Matthew 4:23, where He "went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom." Finally, the phrase "it came to pass" (Greek: ginomai) often subtly points to the Divine Purpose unfolding. It suggests that these events are not random but are part of God's sovereign plan for the expansion of His kingdom, reinforcing the idea that Jesus' actions are divinely orchestrated steps in salvation history.
Exposition and Analysis
Key Word Analysis
This word means "to arrange thoroughly, i.e. (specially) institute, prescribe, etc." It implies a detailed and authoritative setting in order, an appointment, or the giving of specific, well-defined orders. In the context of Matthew 10, it perfectly describes the precise and comprehensive instructions Jesus gave His disciples regarding their mission, authority, and conduct. This was not a casual suggestion but a divine mandate.
Meaning "to change place." This verb indicates a physical movement from one location to another. Here, it signifies Jesus' intentional relocation from the place where He had just finished commissioning His disciples. It emphasizes His active, mobile ministry, indicating that His work was not static but involved continuous movement to new areas, extending the reach of His presence and message.
Meaning "to teach (in the same broad application)." This word refers to systematic instruction, imparting knowledge, explaining principles, and providing deeper understanding. It goes beyond mere proclamation to involve the careful exposition of truth, focusing on the content and meaning of the Kingdom of God. Jesus was not just announcing; He was also instructing His listeners in the ways of God.
Verse Breakdown
"And it came to pass, when Jesus had made an end of commanding his twelve disciples,"
This opening clause establishes the chronological and thematic link to the preceding chapter. The phrase "it came to pass" (Greek: kai egeneto) is a common transitional phrase in biblical narrative, often used to introduce a new event or stage in the unfolding story, frequently with a sense of divine orchestration. It highlights that Jesus had completed a specific, significant task: the authoritative instruction and sending out of His chosen apostles. This completion marks a turning point, allowing for the next phase of ministry to commence.
"he departed thence"
This phrase indicates a physical relocation by Jesus. "Thence" (Greek: ekeîthen) refers to the place where He had just finished His detailed instructions to the disciples, likely a specific location in Galilee. His departure signifies His continued active role in ministry, separate from, yet parallel to, the mission of His disciples. It underscores His personal commitment to the work, even as He delegated.
"to teach and to preach in their cities."
This final clause specifies the purpose and destination of Jesus' departure. "Their cities" refers to the cities of the disciples (or more broadly, the cities of Israel where the disciples were also sent), indicating that Jesus was continuing the very work He had commissioned them to do. The dual action of "teach" (Greek: didáskō) and "preach" (Greek: kērýssō) is crucial. "Preaching" involves the public proclamation or heralding of the good news of the Kingdom, while "teaching" implies systematic instruction, explaining the principles and implications of that message. Jesus consistently engaged in both, demonstrating the comprehensive nature of His ministry: both announcing the Gospel and explaining its profound truths.
Literary Devices
Matthew 11:1 effectively employs several literary devices. The verse functions as a Transition, clearly marking the shift from Jesus' direct interaction with and commissioning of His disciples in chapter 10 to His continued independent ministry. This transition is further highlighted by Juxtaposition: while the disciples are sent out, Jesus, the Master, also continues His work, creating a parallel narrative of spreading the Kingdom message. This serves as a powerful example of Modeling, where Jesus acts as the ultimate exemplar for His followers, demonstrating that the work of teaching and preaching is ongoing and requires active participation from all who are called. The Repetition of the twin actions "to teach and to preach" (which appears frequently in Matthew, e.g., Matthew 4:23) emphasizes the core activities of Jesus' ministry and the enduring nature of His mission, reinforcing the dual necessity of proclamation and instruction for the advancement of God's Kingdom.
Theological and Thematic Connections
Matthew 11:1 profoundly illustrates the dynamic and multifaceted nature of God's Kingdom mission, revealing Jesus as both the authoritative delegator and the tireless practitioner of His divine work. Theologically, it underscores the principle that God's work is not dependent on a single individual, even the Son of God, but involves a collaborative effort. By sending out the twelve and simultaneously continuing His own ministry, Jesus demonstrates a model of leadership that empowers others while remaining personally engaged. This highlights the ongoing, pervasive nature of the Kingdom's advance, which requires both widespread proclamation and deep, systematic instruction. The verse subtly reinforces divine sovereignty: the events "came to pass" as part of God's unfolding plan, signifying that the expansion of the Gospel is a divinely orchestrated movement. It also emphasizes the comprehensive scope of ministry, encompassing both the initial call to repentance and faith (preaching) and the subsequent discipleship and understanding of God's ways (teaching).
Reflection and Application
Matthew 11:1 offers timeless lessons for believers today, particularly concerning leadership, ministry, and personal commitment to the Great Commission. Jesus' example of both delegating authority and continuing His own active ministry is a powerful blueprint for Christian leaders. It teaches us that true leadership involves not only equipping and empowering others for service but also remaining personally engaged in the core mission. We are called to lead by example, demonstrating the very commitment and passion we wish to see in those we lead. Furthermore, the verse reminds us of the comprehensive nature of Christian ministry: it's not just about proclaiming the Gospel (preaching) but also about providing deep, systematic instruction (teaching) that helps people understand and live out the truths of God's Word. This dual emphasis is vital for holistic spiritual growth and the effective expansion of the Kingdom. Finally, Jesus' tireless movement from city to city underscores the urgency and breadth of the mission. We are called to be active participants in spreading the Gospel in our spheres of influence, understanding that the work of God's Kingdom is continuous and requires the dedicated effort of every believer.
Questions for Reflection
FAQ
Why did Jesus continue His own ministry after sending out the twelve disciples?
Jesus continued His own ministry for several crucial reasons. Firstly, it demonstrated His unwavering commitment to the divine mission; His work was not contingent on the disciples' success but was an ongoing, personal endeavor. He was modeling the very behavior and dedication He expected from His followers. Secondly, the scope of the harvest was vast, and the need for the Gospel message was immense. The twelve disciples, while significant, could not reach every "city" and village. Jesus' continued presence and teaching ensured a broader and deeper impact. Thirdly, by remaining active, Jesus continued to provide a living example and ongoing instruction for His disciples, even as they gained practical experience. His continued ministry was essential for the full revelation of the Kingdom of God, preparing the way for His ultimate sacrifice and the subsequent empowerment of the church through the Holy Spirit (as seen in Acts 1:8).
Christ-Centered Fulfillment
Matthew 11:1, by portraying Jesus' relentless commitment to "teach and to preach," profoundly points to His ultimate identity and mission as the Christ. His continuous active ministry, even after empowering His disciples, foreshadows His role as the Great Shepherd who never abandons His flock, and the Great Teacher whose words are eternal life. This verse highlights that Jesus is not merely a transient figure who initiates a movement and then withdraws; rather, He is the very embodiment of the Kingdom of God, actively bringing it to fruition through His words and deeds. His teaching and preaching prepared the hearts of humanity for the radical truth of His atoning sacrifice and glorious resurrection, which would be the ultimate fulfillment of all His proclamations. The "cities" He visited represent the lost world He came to redeem, and His persistent ministry underscores the depth of His love and the comprehensiveness of His redemptive plan. Ultimately, His work culminates in the Great Commission, where He commands His followers to continue this very mission, empowered by His abiding presence (as promised in Matthew 28:18-20). Thus, Matthew 11:1 is a testament to the tireless, incarnate Word of God (John 1:1-5), who perfectly fulfilled His Father's will and continues His saving work through His church until His return.