Teks -- Matthew 11:6 (NET)

11:6 Blessed is anyone who takes no offense at me.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 11:6 - Whosoever shall find none occasion of stumbling in me

Whosoever shall find none occasion of stumbling in me ( hos an mē skandalisthēi en emoi ).

Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus"(Plummer).

Vincent: Mat 11:6 - Be offended

Be offended ( σκανδαλιοθῇ )

See on Mat 5:29. Rev., shall find none occasion of stumbling. Compare Wyc., shall not be slandered.

Wesley: Mat 11:6 - Happy is he who shall not be offended at me

Notwithstanding all these proofs that I am the Messiah.

Clarke: Mat 11:6 - Blessed is he whosoever shall not be offended in me

Blessed is he whosoever shall not be offended in me - Or, Happy is he who will not be stumbled at me; for the word σκανδαλιζεσθαι, in its root, signifies to hit against or stumble over a thing, which one may meet with in the way. The Jews, as was before remarked, expected a temporal deliverer. Many might he tempted to reject Christ, because of his mean appearance, etc., and so lose the benefit of salvation through him. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness he condemns the pride and pomp of this world. He who will not humble himself, and become base, and poor, and vile in his own eyes, cannot enter into the kingdom of God. It is the poor, in general, who hear the Gospel; the rich and the great are either too busy, or too much gratified with temporal things, to pay any attention to the voice of God.

Calvin: Mat 11:6 - And blessed is he who shall not be offended in me. By

6.And blessed is he who shall not be offended in me. By this concluding statement Christ intended to remind them, that he who would adhere firmly and steadfastly to the faith of the Gospel must encounter offenses, which will tend to interrupt the progress of faith. This is said by way of anticipation, to fortify us against offenses; for we shall never want reasons for rejecting it, until our minds are raised above every offense. The first lesson, therefore, to be learned is, that we must contend with offenses, if we would continue in the faith of Christ; for Christ himself is justly denominated a

rock of offense and stone of stumbling, by which many fall,
(1Pe 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. ⁷

TSK: Mat 11:6 - blessed // whosoever

blessed : Mat 5:3-12; Psa 1:1, Psa 1:2, Psa 32:1, Psa 32:2, Psa 119:1; Luk 11:27, Luk 11:28

whosoever : Mat 13:55-57, Mat 15:12-14, Mat 18:7, Mat 24:10, Mat 26:31; Isa 8:14, Isa 8:15; Luk 2:34; Luk 4:23-29; Joh 6:60,Joh 6:61, Joh 6:66, Joh 7:41, Joh 7:42; Rom 9:32, Rom 9:33; 1Co 1:22, 1Co 1:23, 1Co 2:14; Gal 5:11; 1Pe 2:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 11:4-6

Ver. 4-6. We must imagine these disciples of John to have stayed with Christ some time, and to have seen him work some of these miracles, and to have heard him preach, and seen the great success of his ministry, and then to have left him with this answer. Luke therefore addeth, Luk 7:21 , And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then he repeateth the answer which we have here, in which our Saviour refereth unto his works as sufficiently testifying of him, Joh 5:36,37 10:25,37,38 . We read not that these disciples saw any dead person raised while they were with Christ, but it appeareth from Luk 7:18 , &c. that the report of such a miracle was the occasion of their coming to Christ.

The question is, how the sight of these things done by our Saviour could be a sufficient argument to confirm to them that he was the Messias, especially considering that his apostles did the same things?

Answer: First, it was prophesied by Isaiah, Isa 35:4-6 , that when God should come to save them, the eyes of the blind should be opened, and the ears of the deaf unstopped; then shall the lame man leap as an hart, and the tongue of the dumb sing: and Isa 61:1 , that the Messiah should preach good tidings to the meek, that is, the poor, Luk 4:18 , which Christ, Luk 4:21 , applied to himself. So that the fulfilling of these promises argued that the Messias was come, and no other was to be looked for, whether these things were done by him or by his disciples.

Secondly, the disciples as yet had done no such things, so as his doing of them plainly evidenced his Divine power; the others did them but as his disciples, by his power and authority.

Thirdly, it is more than probable, that when the disciples did them, they used some such form as Peter used, Act 3:6 , In the name of Jesus Christ of Nazareth rise up and walk. We find Peter, Act 3:12 , very wary that the people should not mistake in thinking they did it by their own power or holiness.

And the poor have the gospel preached unto them. Gr. ptwcoi euaggelizontai , which may be translated, the poor preach the gospel, in an active sense, as the word is used Luk 2:10 ; or, the poor are gospelized, taking the word in a passive sense, as Heb 4:2 1Pe 1:25 4:6 . In the passive sense it may be understood either of a more external reception of the gospel upon preaching, or of a more internal reception of the gospel by faith. In all senses it was true of the times of the Messiah,

1. The poor preached the gospel; nor was this a mean evidence that the Messiah was come, to see a few poor fishermen at his call leaving their nets and their friends, and following one calling them to preach a new doctrine to the new world.

2. The poor had the gospel preached to them; nor was this a less evidence of Christ to be the Messiah, considering the prophecy, Isa 61:1 , and the contempt of the poor amongst the Jews, Joh 7:49 .

But that the poor, who commonly are the more ignorant and rude sort of people, should vouchsafe to hear the gospel, and be turned into the likeness of the gospel upon Christ’ s preaching to them, this was yet a higher evidence. Many by poor understand the poor in spirit. The binding up of broken hearts, and bringing glad tidings to souls sadden on spiritual accounts is a great effect of the Divine power. It followeth, And blessed is he, whosoever shall not be offended in me. It is not improbable that our Saviour here reflects on the disciples of John, who out of a great honour for their master took many occasions to be offended at Christ. One while because he and his disciples did not first so often as they and the Pharisees, as Mat 9:14 ; another while because so many followed him, Joh 3:26 . But the words spoken have a further reference than to John’ s disciples. The Lord Jesus and his doctrine are to many a stone of stumbling and a rock of offence, according to the prophecy, Isa 8:14 Isa 28:16 Luk 2:34 Rom 9:33 1Co 1:23 1Pe 2:6 . The Jews stumbled at the meanness of his person and parentage, and the meanness of his followers. The Gentiles, not at these things only, but his ignominious death. At this day many stumble at the sublimeness and strictness of his doctrine, &c. Christ speaks here with reference to all, and pronounces that man a blessed man, who shall so take offence at nothing, whether respecting his person, his life, or his death, his doctrine, or his followers, as to deter or discourage him from embracing him, and believing in him as the Saviour of lost sinners, that shall by faith receive him.

PBC: Mat 11:6

See Philpot: MIRACLES NOT CEASED

Haydock: Mat 11:6 - Scandalized in me // Blessed is he

Scandalized in me. That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I shall endure: (Challoner) or on my account, that is, at the doctrine of the cross; or when I shall die on an infamous cross. (Witham) ---

Blessed is he, &c. That is, who shall not be offended by my doctrine or manners; for Christ was a stumbling block to many, but this was entirely their own fault. He seems indeed directly to mark the disciples of St. John, and at the same time to shew that he knew their hearts. (Menochius)

Gill: Mat 11:6 - And blessed is he whosoever shall not be offended in me.

And blessed is he whosoever shall not be offended in me. The Jews were offended at Christ's parentage and birth, at the poverty of his parents, and at the manner of his birth, by a virgin; and at the place of his birth, which they thought to be Galilee; at his education, because he had not learnt letters, and was brought up to a mechanical employment; at his mean appearance in his public ministry, in his own person, and in his attendants: his company and audience being the poorer sort, the more ignorant, and who had been loose and scandalous persons, publicans and sinners; at the doctrines he preached, particularly, which respected his own deity and eternity, the distinguished grace of God, and living by faith upon his flesh and blood. The disciples of John also were offended in him, because he and his disciples did not fast, and lead such an austere life as they and their master did; because of the meanness and obscurity of Christ's kingdom; the imprisonment of John, and the many reproaches, afflictions, and persecutions, which did, and were likely to attend a profession of Christ: this our Lord knew, and had a peculiar respect to them in these words; but happy are those persons, who, notwithstanding all these difficulties and discouragements, are so far from stumbling at Christ, and falling from him, that they heartily receive him and believe in him, make a profession of him, and hold it fast; greatly love, highly value, and esteem him, and are willing to part with all, and bear all for his sake: these are blessed, notwithstanding all their sufferings for him even now; they have spiritual peace, joy, and comfort in their souls, and shall be happy in the full enjoyment of him to all eternity.