Teks -- Matthew 11:1-2 (NET)

11:1 When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Jesus and John the Baptist

11:2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question:

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

Robertson: Mat 11:1 - He departed thence to teach and preach

He departed thence to teach and preach ( metebē ekeithen tou didaskein kai kērussein ).

In five instances (Mat 7:28; Mat 11:1; Mat 13:53; Mat 19:1; Mat 26:1) after great discourses by Jesus "the transition to what follows is made with the formula, ‘ And it came to pass when Jesus had ended’ "(McNeile). This is a wrong chapter division, for Mat 11:1 belongs with the preceding section.

Robertson: Mat 11:1 - "Commanding"

"Commanding" ( diatassōn , complementary participle with etelesen )

, means giving orders in detail (diȧ ) for each of them. Note both "teach and preach"as in Mat 4:23. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come"(Luk 10:1)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mar 6:30). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.

Robertson: Mat 11:2 - John heard in the prison

John heard in the prison ( ho de Iōanēs akousas en tōi desmōtēriōi ).

Probably (Luk 7:18) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Act 5:21, Act 5:23; Act 16:26). See note on Mat 4:12. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant. XVIII. v.2). John’ s disciples had access to him. So he sent word by (dia , not duo as in Luk 7:19) them to Jesus.

Vincent: Mat 11:1 - Commanding

Commanding ( διατάσσων )

The preposition διά has a distributive force: giving to each his appropriate charge.

Vincent: Mat 11:1 - Their

Their cities ( αὐτῶν )

The towns of those to whom he came - the Galilaeans. Compare Mat 4:23.

Vincent: Mat 11:2 - Two

Two of his disciples ( δύο )

But the correct reading is διά , by. He sent by his disciples. So Rev.

Wesley: Mat 11:1 - In their cities

The other cities of Israel.

Wesley: Mat 11:2 - He sent two of his disciples

Not because he doubted himself; but to confirm their faith. Luk 7:18.

JFB: Mat 11:1 - And it came to pass, when Jesus had made an end of commanding his twelve disciple

Rather, "the twelve disciples,"

JFB: Mat 11:1 - he departed thence to teach and to preach in their cities

This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Luk 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (Mar 6:12-13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see Jam 5:14, and compare Mar 6:12-13) --not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as BENGEL remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.

JFB: Mat 11:2 - Now when John had heard in the prison

For the account of this imprisonment, see on Mar 6:17-20.

JFB: Mat 11:2 - the works of Christ, he sent, &c.

On the whole passage, see on Luke 7:18-35.

Clarke: Mat 11:1 - To teach and to preach

To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister

Their cities - The cities of the Jews.

Clarke: Mat 11:2 - John had heard in the prison

John had heard in the prison - John was cast into prison by order of Herod Antipas, Mat 14:3, etc., (where see the notes), a little after our Lord began his public ministry, Mat 4:12; and after the first passover, Joh 3:24.

Calvin: Mat 11:1 - And it happened that when Jesus had made an end

Mat 11:1.And it happened that when Jesus had made an end In this passage Matthew means nothing more than that Christ did not desist from the exercise of his office, while the Apostles were laboring in another direction. As soon, therefore, as he sent them away, with the necessary instructions, to perambulate Judea, he performed the duties of a teacher in Galilee. The word commanding, which Matthew employs, is emphatic; for he means that they did not receive a commission to do what they pleased, but were restricted and enjoined as to the statements which they should make, and the manner in which they should conduct themselves.

Calvin: Mat 11:2 - Now when John had heard

2.Now when John had heard The Evangelists do not mean that John was excited by the miracles to acknowledge Christ at that time as Mediator; but, perceiving that Christ had acquired great reputation, and concluding that this was a fit and seasonable time for putting to the test his own declaration concerning him, he sent to him his disciples. The opinion entertained by some, that he sent them partly on his own account, is exceedingly foolish; as if he had not been fully convinced, or obtained distinct information, that Jesus is the Christ. Equally absurd is the speculation of those who imagine that the Baptist was near death, and therefore inquired what message he should carry, from Christ’s mouth as it were, to the deceased fathers. It is very evident that the holy herald of Christ, perceiving that he was not far from the end of his journey, and that his disciples, though he had bestowed great pains in instructing them, still remained in a state of hesitation, resorted to this last expedient for curing their weakness. He had faithfully labored, as I have said, that his disciples should embrace Christ without delay. His continued entreaties had produced so little effect, that he had good reason for dreading that, after his death, they would entirely fall away; and therefore he earnestly attempted to arouse them from their sloth by sending them to Christ. Besides, the pastors of the Church are here reminded of their duty. They ought not to endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was not the bridegroom, (Joh 3:29.) As the faithful friend of the bridegroom he presents the bride chaste and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul tells us that he kept the same object in view, (2Co 11:2,) and the example of both is held out for imitation to all the ministers of the Gospel.

Defender: Mat 11:2 - in the prison

John was imprisoned by Herod soon after he had baptized Jesus and had directed his own disciples to follow Christ (Mat 4:12; Joh 1:35). John had rebuked Herod's adultery (Mat 14:3, Mat 14:4) and had been jailed because of this. Apparently his remaining disciples still had access to him, for Herod still respected John and his influence."

TSK: Mat 11:1 - commanding // he departed

commanding : Mat 28:20; Joh 15:10,Joh 15:14; Act 1:2, Act 10:42; 1Th 4:2; 2Th 3:6, 2Th 3:10; 1Ti 6:14

he departed : Mat 4:23, Mat 9:35; Isa 61:1-3; Mar 1:38, Mar 1:39; Luk 4:15-21, Luk 8:1; Act 10:38

TSK: Mat 11:2 - in // he

in : Mat 4:12, Mat 14:3; Mar 6:17; Luk 3:19, Luk 7:18-23; Joh 3:24

he : Mat 9:14; Joh 3:25-28, Joh 4:1; Act 19:1-3

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

Poole: Mat 11:1

Mat 11:2-6 John sendeth his disciples to Christ.

Mat 11:7-15 Christ’ s testimony concerning John.

Mat 11:16-19 The perverse judgments of the people concerning both

John and Christ.

Mat 11:20-24 Christ upbraideth the cities of Chorazin, Bethsaida,

and Capernaum with their long unfruitfulness and

impenitency.

Mat 11:25-27 He thanks the Father for revealing his gospel to the

simple only,

Mat 11:28-30 and invites the weary to partake of his rest.

We never find our Saviour idle, but continually going up and down doing good, and we find him most intent upon preaching and teaching, which doubtless is the great work of the ministers of the gospel; of what quality soever they be, they call pretend to no higher than Christ’ s. Nor did our Saviour think it enough to send others in his stead, as his curates, he went himself. Luke notes, Luk 10:1 , that he sent the seventy, two by two, into every city whither himself was to follow; so as it seems he did not judge it enough that one proclamation of the gospel should be made to them. For those that think there is a distinction to be made between preaching and teaching, khrussein and didaskein , they may learn from this text, that they are both the work of Christ’ s ministers, if they be bound to take example from their Master, and not think the servant is above his Lord. Those that under value preaching, as the least part of the ministerial work, do both forget this text, and what Paul said, that Christ sent him not to baptize, but to preach the gospel; that is, not so much to baptize as to preach. If any think that people are now so instructed that there is no such need of preaching, they should do well to question their people a little, and they may discover their own great mistakes. Besides that experience teacheth us, that those who are best instructed are most desirous of that which deserveth the name of preaching; which lets us know that there is yet something further to be known, or that we had need have our remembrance stirred up, or at least our affections quickened.

Poole: Mat 11:2-3 - Art thou he who should come

Ver. 2,3. The instance of this text alone is enough to convince the observing reader of holy writ, that the evangelists do not set down all things in that order as they were done. We have heard nothing before of John’ s being cast into prison in this gospel, nor do we hear any thing here of the story of it, till Mat 14:6 , when our evangelist occasionally relates it something largely. He here tells us of something done during his imprisonment, viz. his sending two of his disciples to Christ, to be satisfied whether he was the promised Messias, or they must look for another. Luke reports the same thing, Luk 7:19 . Could he that was sent before Christ to prepare his way, and that had baptized him, and seen the Spirit descending on him, and heard the voice from heaven, saying, This is my beloved Son, in whom I am well pleased, and who had showed Christ to his disciples, Joh 1:29-31 , &c., doubt whether he was the Messiah? Undoubtedly no; but John saw how some of his disciples, either envying for his sake, as Joh 3:26 , or else inclinable to the common error of the Jews about the Messiah, were something shaken with the clamours of the scribes and Pharisees (who were far more favourable to John than to Christ). That they might be satisfied from their own sight of the works of Christ, he a little before his death sendeth them to Christ on this errand,

Art thou he who should come (in the Greek, who is coming)? Which lets us know the full expectation the Jews generally had at that time of a Messias coming. They desire only to be satisfied whether Christ was he.

Haydock: Mat 11:2

The order of time is not here observed by the evangelist. St. John's deputation to Jesus Christ took place some time before; and the text of the 7th chap. of St. Luke, gives it soon after the cure of the centurion's servant; hence all that follows, in chap. xi. of St. Matthew, is placed by persons who have drawn up evangelical harmonies, immediately after the first 17 verses of chap. viii. (Haydock)

Gill: Mat 11:1 - And it came to pass // when Jesus had made an end of commanding his twelve disciples // he departed thence // to teach and to preach in their cities

And it came to pass,.... In the course of things, and as before determined and resolved on, that

when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement,

he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country,

to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.

Gill: Mat 11:2 - Now when John had heard in the prison // the works of Christ // he sent two of his disciples

Now when John had heard in the prison,.... The person here spoken of is John the Baptist, the forerunner of Christ, who was now in the prison of Machaerus; being put there by Herod, for his reproving him for taking Herodias, his brother Philip's wife; and whilst he was there, an account was brought him by his own disciples, see Luk 7:18 of

the works of Christ, the miracles he wrought; as the healing of the centurion's servant, the raising from the dead the widow's son of Nain, and the like; upon hearing of which,

he sent two of his disciples, who might be the most prejudiced against Christ, because of the increase of his followers, and the decrease of their master's; and because he did not live such an austere life as John did; and who, notwithstanding all that they had heard, and their master had told them of Jesus, were not easily persuaded that he was the true Messiah. Moreover, two of them were sent, both because it was more honourable to Christ, and that they might be proper witnesses of what they saw and heard; and since it was not so much for himself, as for the sake of his disciples, that these messengers were sent.