In the last lesson we were looking at Jesus’ comments concerning John the Baptist and left off in Matthew 11:12; so we’ll continue from there, as he’s not quite finished. This is verse 13, “Because all the law and the prophets talked about the things that were to come in the future until John came.” In other words, the law and the prophets in the Old Testament only spoke of things that were yet to come; but with John’s ministry those very things became a reality.
“And if you will accept it, (John) is Elijah, who was to come.” (Verse 14) Here Jesus identifies John as the one predicted in Malachi 3:1 and again in Luke 1:13-17, where the angel Gabriel tells Zacharias that Elizabeth will bear a son and they are to call him John. In verse 17 John is identified as the one predicted in the Old Testament who would come and be like Elijah in spirit and power (integrity and strength). He was, however, not Elijah in person (John 1:21-23).
“Listen to this and understand.” (Verse 15) This is the verse in the KJV that says “He that hath ears to hear, let him hear.” Then Jesus begins to denounce unbelief and it’s not going to sound like everyone is eager to force their way into the kingdom. He starts by pointing out the hypocrisy of those who oppose both Him and John. This is verses 16-19. “But to what should I compare this generation? They are like little children sitting in the marketplace and calling to their friends, saying, we played the flute for you, but you would not dance; we wailed dirges, but you would not mourn. John came neither eating nor drinking, and they said; he has a demon! The Son of Man came both eating and drinking, and they said; He’s a glutton and a drunkard, a friend to tax collectors and other sinners! Yet wisdom is vindicated by the reality of what it produces.”
I’ll try to make this short. Jesus is saying this generation is like obstinate children. Do you want to play like we’re having a party and dance? No! Well then, do you want to play like we’re having a funeral and mourn out loud? No, I don’t want to! In other words, it doesn’t matter what John says or what I say, you’re going to oppose it like stubborn, little kids. John wouldn’t socialize, so you said he has a demon. I was invited to dinner and accepted, so I’m a glutton and drunkard. It doesn’t matter what we do, you’re going to find fault and oppose it. The truth is it was OK for John to live the way he did and there is nothing wrong with what I’m doing either.
And just as a little side issue, several lessons back we looked at Jesus turning water into wine at the wedding feast at Cana. I mentioned then that Jesus had no problem providing alcoholic wine for the guests. And I pointed out He told His disciples at the occasion of their last Passover meal together that He would not drink wine again until He drank it “new” (kainos, of a better quality) with them in the kingdom. Here, He says that just because He drank wine at dinner, His critics used it to accuse Him of being a drunkard (from oinopotes, someone who habitually drinks to excess).
For all those religious moralists, the problem was never alcohol; it was the excessive misuse of alcohol. I know I’m chasing a rabbit here, but can’t resist. It goes with the idea of people being overly critical in their religious fervor. I remember back in my religious days, when the subject of alcohol came up, someone always quoted Ephesians 5:18. “And be not drunk with wine, wherein is excess; but be filled with the Spirit.” In this verse “drunk” is methuskomai, used again in I Thessalonians 5:7, it is a reference to idolatrous orgies where men and women would get drunk for the express purpose of participating in all kinds of sexual perversions. “Wherein is excess” is literally, where there is asotia, a word used to describe various forms of depravity.
Here, Paul is not saying, “don’t drink anything with alcohol in it.” He’s saying, don’t get involved in the idolatrous, sexual perversions common in the Ephesus. Moralistic religion apologists aside, the truth is Paul recommended to Timothy that he not drink just water, but mix some wine with it for the sake of your stomach and the frequent illnesses you’re having. (I Timothy 5:23) It may be that the water in Ephesus was not of good quality and affected Timothy’s system in adverse ways, not uncommon even today when visiting different countries (don’t drink the water). And the wine he’s talking about is oinos, always connected with fermentation. Simple grape juice would not have alleviated Timothy’s digestive problems.
Now Jesus begins to predict judgment on unbelieving cities. And His comments are still pointing to the fact that it doesn’t appear men are eagerly (even violently) pressing into the kingdom with ardent zeal. “Then He began to rebuke the cities where most of His miracles had been performed, because they did not repent.” (Verse 20) The verb “rebuke” (upbraid, denounce, reproach, in other translations) is from oneidizo, an expression of disapproval, sometimes translated revile, taunt, or defame. The context is clear. Jesus is not commending men for rushing to accept Him; instead, He’s predicting judgment on them for rejecting Him and His message. Did you notice what Matthew says here, Jesus condemns the cities where “most” of His miracles had taken place.
“Woe to you Chorazin! Woe to you Bethsaida! If the miracles done in you had been done in Tyre and Sidon, they would have repented long before now in sackcloth and ashes. I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.” (Verses 21 and 22) Chorazin and Bethsaida were cities just north of the Sea of Galilee. Not much is known about Chorazin. But Jesus spent a lot of time in Bethsaida, as Andrew, Phillip and Peter were all from that city (John 1:44).
There are several interesting points to examine here. The first is that Jesus illustrates how the Gospel message is received or rejected by different peoples. He’s rebuking Chorazin and Bethsaida for not receiving Him and His message, and unflatteringly compares them to two ancient Canaanite cities on the Mediterranean coast (present-day Lebanon). Tyre and Sidon were known for their wealth and dedication to idolatry, yet Jesus says they would have repented had they seen and heard what had been done in Chorazin and Bethsaida.
The second is Jesus’ mention of degrees of punishment for unbelief, “it will be more tolerable for Tyre and Sidon in the day of judgment”. The “day of judgment” is the final judgment of the wicked dead in Revelation 20:11-15. There are several instances where Jesus implies eternal punishment will be worse for some than for others (compare Matthew 23:14, Mark 12:38-40 and Luke 11:31-32).
Then in verses 23 and 24 Jesus uses a similar comparison. “And you Capernaum, will you be lifted up to heaven? No, you will be brought down to hell! If the miracles done in you would have been done in Sodom, it would have continued to this day. But I tell you that it will be more tolerable for Sodom on the day of judgment than for you.” Capernaum was a fishing village on the north shore of the Sea of Galilee. Again, like Chorazin and Bethsaida, Capernaum was no stranger to Jesus, the miracles He performed and His message. This was where He and several of His disciples lived and made their headquarters during His public ministry (Mark 1:21-39). And yet again, the unflattering comparison, this time to Sodom. Nothing specific is said about this, but the implication seems to be that Capernaum may have had a problem with perversion.
So, as we have seen in these last five verses, Jesus’ rebukes the cities where He spent a good amount of time during His public ministry and where “most” of His miracles were done. And we still have not seen any evidence that men were eager to violently force their way into the kingdom with ardent zeal as has been supposed.
Now Jesus begins to talk to the Father and exposes a common human failing. This is what He says, “Then Jesus said, I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and learned, and have revealed them to the childlike. Yes, Father, this was Your good pleasure.” (Verses 25 and 26) The “wise and learned” above is a reference to the Jewish religious leaders and those who followed their teaching. There is a hint of sarcasm here that is obvious. Jesus is really making reference to those who think they are wise and learned, but who are merely wise in the ways of the false religious system they folowed.
Probably everyone knows someone who thinks they are too smart to accept the claims of Jesus. Paul talks about these people in Romans 1:21-22 and I Corinthians 1:18-21. Yet, God resists the proud and reveals Himself to the humble (James 4:6). Jesus makes it clear that we must be like little children (“babe” in the KJV from neplos, a young child, illustrating the characteristics of being dependent and trusting), if we are to enter His kingdom (Matthew 18:3). So, here we have yet another condemnation, not of those rushing to enter the kingdom, but of those who resist it.
Then Jesus emphasizes the complete relationship He has with the Father, and His willingness to share it with all who want to know. “All things have been entrusted to Me by My Father; and no one fully understands the Son except the Father, and no one fully understands the Father except the Son and those to whom the Son chooses to reveal Him.” (Verse 27) In other words, “I know who I am and who the Father is and if you will listen to me, I’ll tell you everything you need to know.”
There’s an interesting word in this verse I want to look at. “Reveal” is apokalupto, a combination of apo, from, and kalupto, to cover or conceal, literally, to remove a veil or covering to expose what had been previously hidden or unknown. In this verse it applies to supernatural revelation, that is, the revelation of the coming New Covenant in Christ that will replace the Old Covenant rules and rituals that only pictured the reality that was to come (1 Corinthians 2:6-10).
This passage then ends with Jesus’ first recorded general invitation to all men to reject religion and learn to live in true spiritual freedom. “Come to Me, everyone who is tired and weighted down with religious requirements, and I will give you relief. Walk with Me and see how I do it. When you’re gentle and humble in heart like I am, you can learn to relax; because I won’t put anything harsh or hurtful on you.” (Verses 28-30) I should break this down a little. The KJV “labor” is from kopiao, to be fatigued and “heavy laden” is phortizdo, used figuratively to illustrate being burdened down with the demands of what had become a self-righteous, religious system of rules and ceremony. The Mosaic law was burdensome enough with the rituals, sacrificial system, feast days and festivals. But by this time the Pharisees had added hundreds of additional rules and requirements related to keeping even the smallest detail of the law.
Then Jesus uses the term “yoke” from zugos, a coupling. This illustrates the idea of joining with Him in a common endeavor, which He describes in the next phrase when He says “and learn of me”. Here “learn” is manthano, to learn by experience, in this obvious context, to learn over time by the experience gained in a relationship with Him. We learn, how to avoid the burdens of trying to follow false religion; because He’s “meek (praos, gentle, humble, not demanding or selfish) and “lowly in heart” (kardia, a metaphor describing His good intentions or purposes, everything Jesus did was for the benefit of others). We will find “rest” (anapausis, a cessation of labor, used to illustrate a relaxing or refreshing).
This is what Paul is talking about in Galatians 5:1, “It is for this liberty that Christ has set us free. So stand firm and never allow yourselves to be burdened down again by a yoke of slavery (to the demands of man’s religion).” “Liberty” or freedom is from eleutheria, here used to define freedom from the influence or requirements of false religion. In Paul’s day it references what Judaism had become. But today it can just as easily describe the many Christian institutions that exist, all with their different beliefs, traditions and rituals purposely meant to supplant a personal, individual, intimate relationship with the Lord Jesus Christ. As I have explained before, Christianity today is nothing more than an extension over time of the Judaism of Jesus’ day.