2 Now when John heard in the prison the works of Christ, he sent two of his disciples
3 and said to him, “Are you he who comes, or should we look for another?”
4 Jesus answered them, “Go and tell John the things which you hear and see:
5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them.
6 Blessed is he who finds no occasion for stumbling in me.”
7 As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed shaken by the wind?
8 But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings’ houses.
9 But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet.
10 For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’
11 Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he.
12 From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 If you are willing to receive it, this is Elijah, who is to come.
15 He who has ears to hear, let him hear.
16 “But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions
17 and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’
18 For John came neither eating nor drinking, and they say, ‘He has a demon.’
19 The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”
20 Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent.
21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.
22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
23 You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until today.
24 But I tell you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.”
25 At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
26 Yes, Father, for so it was well-pleasing in your sight.
27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him.
28 “Come to me, all you who labor and are heavily burdened, and I will give you rest.
29 Take my yoke upon you and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:25The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.
The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:25; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:3Some 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."
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."
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:2–3; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:28He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. "And I will refresh you;" not, I will save you, only; but that is much greater, "I will refresh you," that is, I will set you in all quietness.
He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. "And I will refresh you;" not, I will save you, only; but that is much greater, "I will refresh you," that is, I will set you in all quietness.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:28; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:29Not to create a world, or to do miracles in that world; but that "I am meek and lowly in heart." Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.
Not to create a world, or to do miracles in that world; but that "I am meek and lowly in heart." Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:29; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:30But how is Christ’s yoke pleasant, seeing it was said above, "Narrow is the way which leadeth unto life?" … That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.
But how is Christ’s yoke pleasant, seeing it was said above, "Narrow is the way which leadeth unto life?" … That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 11:2–3It 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. … 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.
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. … 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.
John Calvin, Commentaries, on 11:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 11:3John'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? … Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. … But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed.
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? … Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. … But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed.
Matthew Henry, Commentary on the Whole Bible, on 11:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 11:28The persons invited, are not "all" the individuals of mankind, but with a restriction, … all ye that labour, and are heavy laden; meaning, not these who are labouring in the service of sin and Satan, are laden with iniquity, and insensible of it: these are not weary of sin, nor burdened with it; not do they want or desire any rest for their souls; but such who groan, being burdened with the guilt of sin upon their consciences … These are encouraged to come to him, lay down their burdens at his feet, look to, and lay hold by faith on his person, blood, righteousness, and sacrifice
The persons invited, are not "all" the individuals of mankind, but with a restriction, … all ye that labour, and are heavy laden; meaning, not these who are labouring in the service of sin and Satan, are laden with iniquity, and insensible of it: these are not weary of sin, nor burdened with it; not do they want or desire any rest for their souls; but such who groan, being burdened with the guilt of sin upon their consciences … These are encouraged to come to him, lay down their burdens at his feet, look to, and lay hold by faith on his person, blood, righteousness, and sacrifice
John Gill, An Exposition of the Old and New Testament, on 11:28; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Matthew 11
Matthew 11:2–30, World English Bible
Matthew 11 in the Bible · Told in the Story: Chapter 23, Are You the One?, Chapter 27, Sent Out
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:25The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:25; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:3Some 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."
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:2–3; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:28He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. "And I will refresh you;" not, I will save you, only; but that is much greater, "I will refresh you," that is, I will set you in all quietness.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:28; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:29Not to create a world, or to do miracles in that world; but that "I am meek and lowly in heart." Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:29; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 11:30But how is Christ’s yoke pleasant, seeing it was said above, "Narrow is the way which leadeth unto life?" … That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 11:2–3It 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. … 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.
John Calvin, Commentaries, on 11:2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 11:3John'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? … Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. … But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed.
Matthew Henry, Commentary on the Whole Bible, on 11:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 11:28The persons invited, are not "all" the individuals of mankind, but with a restriction, … all ye that labour, and are heavy laden; meaning, not these who are labouring in the service of sin and Satan, are laden with iniquity, and insensible of it: these are not weary of sin, nor burdened with it; not do they want or desire any rest for their souls; but such who groan, being burdened with the guilt of sin upon their consciences … These are encouraged to come to him, lay down their burdens at his feet, look to, and lay hold by faith on his person, blood, righteousness, and sacrifice
John Gill, An Exposition of the Old and New Testament, on 11:28; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.