Matthew (Written)

Tuesday, 8 July 2025

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: Matthew 11:20

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Then He began to defame the cities in which they occurred – the most of His miracles – because they reconsidered not” (CG).

In the previous verse, Jesus referred to His conduct, having come eating and drinking, which was contrasted to how John conducted himself. He then noted that wisdom is justified from her children. His next words begin to explain the severity of ignoring this wisdom, beginning with, “Then He began to defame the cities in which they occurred.”

The word oneidizó, to defame was previously seen in verse 5:11. It is derived from oneidos, to reproach or disgrace, a word probably akin to onoma, name. Thus, a defaming is indicated.

The cities to be mentioned were part of Israel. They were thus filled with Jews who thought that their cultural makeup and national identity were what made them acceptable to God, regardless of their hearts and actions. Jesus will correct them on this as He continues.

Matthew, intending to show why Jesus’ words to these cities are justified, next notes what it is that occurred in them, which is “the most of His miracles.”

The Scriptures concerning the coming Messiah were read in synagogues. The people would have talked about what the Messiah would have been like as they gathered for feasts and other events. When Jesus came and began performing His miracles, most of which were in the surrounding cities, they should have recognized Him and turned their minds. However, it next says, “because they reconsidered not.”

The people saw the miracles He performed, but they didn’t heed the words He or John had uttered. Both of them proclaimed the same words to the people –

“And in those days, comes John the Baptist, proclaiming in the desolate of Judea, ² and saying, ‘Reconsider! For it has neared – the kingdom of the heavens!’” Matthew 3:1, 2

“From then, Jesus, He began to proclaim and to say, ‘Reconsider! For it has neared – the kingdom of the heavens!’” Matthew 4:17

There was to be a turning of the mind, a reconsideration, concerning their conduct before the Lord. However, Jesus will reveal the true situation of the conduct of these cities.

Life application: Jesus is the Word of God. He spoke words on the Father’s behalf that were to be heeded. A spoken word that is heard but not heeded means the speaker’s intent behind the words has been ignored. James says –

“But be doers of the word, and not hearers only, deceiving yourselves. ²³ For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; ²⁴ for he observes himself, goes away, and immediately forgets what kind of man he was. ²⁵ But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.” James 1:22-25

This appeal from James, and the rebuke of the cities by Jesus, were not something new for the people of Israel. They were told to heed the word and do what it said. At the time of Ezekiel, the Lord spoke, saying –

“As for you, son of man, the children of your people are talking about you beside the walls and in the doors of the houses; and they speak to one another, everyone saying to his brother, ‘Please come and hear what the word is that comes from the Lord.’ ³¹ So they come to you as people do, they sit before you as My people, and they hear your words, but they do not do them; for with their mouth they show much love, but their hearts pursue their own gain. ³² Indeed you are to them as a very lovely song of one who has a pleasant voice and can play well on an instrument; for they hear your words, but they do not do them. ³³ And when this comes to pass—surely it will come—then they will know that a prophet has been among them.” Ezekiel 33:30-33

Israel failed to heed and went into exile. Even while in exile, they ignored the word through Ezekiel. Jesus came with the final message to the people under the law. A new covenant was coming. In rejecting Jesus’ call to reconsider, they rejected His message.

Today, we have been given instructions about how to conduct our lives in relation to God. First, we are to accept the gospel, receiving by faith what God has done through Jesus. But that is not the end of our responsibilities.

We are to learn the word and apply it to our lives. Those who go to church and hear the word but who then leave without allowing it to mold them have missed the point of going to church. And it may be that the church doesn’t even properly present the word.

Our lives are short. We should make every effort possible to use our time wisely, learning the word and applying it to our walk. Don’t just be hearers of the word, but doers. In this, God will be pleased.

Lord God, thank You for Your word that can safely guide us through this troubled walk of life. May we wisely accept its teachings and faithfully apply them to our lives. In this, You will surely be pleased. Be with us in this walk, O God. Amen.

Monday, 7 July 2025

The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” Matthew 11:19

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“He came, the Son of Man, eating and drinking, and they say, ‘You behold! A man, a glutton, and a winebibber! A friend of taxmen and sinners!’ And it is justified, the wisdom, from her children” (CG).

In the previous verse, Jesus noted that John came neither eating nor drinking, and they said he had a demon. He continues with, “He came, the Son of Man, eating and drinking.”

Jesus is referring to Himself in the third person, contrasting His life to that of John. As noted in the previous commentary, “eating and drinking” signifies more than just the act of eating and drinking, but doing so in a social setting. Whereas John would refrain from such things, Jesus welcomed them. For example –

“Then Jesus entered and passed through Jericho. ² Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich. ³ And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. ⁴ So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. ⁵ And when Jesus came to the place, He looked up and saw him, and said to him, ‘Zacchaeus, make haste and come down, for today I must stay at your house.’ ⁶ So he made haste and came down, and received Him joyfully. ⁷ But when they saw it, they all complained, saying, ‘He has gone to be a guest with a man who is a sinner.’” Luke 19:1-7

Understanding this, Jesus continues, saying, “and they say, ‘You behold! A man, a glutton, and a winebibber! A friend of taxmen and sinners!’”

Two new words are introduced here. The first is phagos, a glutton. The second is oinopotés, a winebibber. It is derived from oinos, wine, and pinó, to drink. Both words will only be seen again in the comparable passage in Luke 7.

As in the account of Zacchaeus, Jesus went into the houses of those whom the Pharisees and Sadducees would never enter. He ate and drank what was put before Him without any objections.

Seeing this, the judgmental sort called him a glutton and a winebibber. This shows the utter folly of their thinking. John, who refrained from any such thing, was said to have a demon. Jesus, who openly associated with those shunned by the elites, is accused of inappropriate behavior.

Neither had committed any infraction of the law, and yet, they were arrogantly dismissed as being something they were not. As such, those saying such things had made themselves the standard of what is acceptable and what is not, ignoring the fact that it is the Lord, through the law, who set the standards of what was acceptable in the society.

As for the words, “they say,” it is the same thought from the previous verse –

… and they say he has a demon!
… and they say, “You behold! A man, a glutton, and a winebibber!”

The words reveal who “this generation” in verse 16 is. It is not referring to John and Jesus, but to the Jews who stood accusing them –

Vs. 17 …they say, “We piped to you and not you danced. We bewailed to you and not you breast-beat.”
Vs. 18 …and they say he has a demon!
Vs. 19 …and they say, “You behold! A man, a glutton, and a winebibber!”

Jesus is making a one-to-one comparison of those in His example and the Jews who stood around, finger-pointing at the lifestyles of John and Jesus. Because of this, Jesus concludes the thought with, “And it is justified, the wisdom, from her children.”

Another new word is seen here, dikaioó, to render just or innocent. It is that which is upright because of meeting a proper standard. Jesus is saying the wisdom, that which is divinely set forth by God, and which seems so arbitrary in how it is displayed, meaning in the conflicting, changeable conduct between John and Jesus, is proven upright from their actions.

Both Jesus and John were within their rights to live their lives as they desired while adhering to the Law of Moses as the guide for Israeli society. Despite one living in a certain way while the other lived in a completely different manner, they performed their roles before God in a way that He accepted and that brought Him glory.

Life application: Jesus’ words show that God can and does work through different means and allowances to meet the set goals of the plan of redemption. John was used while living the life of an ascetic. Jesus lived His life associating with the outcasts, dining with them, etc. The two seemingly contrary lifestyles merged to form a part of God’s unfolding redemptive narrative.

This is like the doctrine of dispensationalism. People have a problem with it because it seems fickle. In the dispensational model, God works one way with one group of people and another way with another group. As such, it seems arbitrary, and it appears that His plans are conflicting and changeable.

Such is not the case. The wisdom of God expresses itself through these various methods to form a whole. Bread doesn’t just pop into existence. It first grows as wheat. The wheat is harvested and processed. It is then ground in a mill. After that, it will be mixed into dough. From there, the dough is placed in an oven. Once the bread is finished, butter is slathered all over it, and the family enjoys it as a part of dinner.

Each step of the process is different, and yet, a final anticipated result is realized. This is akin to how God’s dispensational plan works from beginning to end. It is a step-by-step process, each dispensation unique and different from the others, culminating in eternal fellowship between God and His creatures. Peace and harmony are restored and realized.

Lord God, Your wisdom is on display in everything around us. The movement of the stars, pollination by the bees, males and females forming a couple… each of these and an infinite number more things reveal Your wisdom. It is also seen in Your word, which explains to us how we can be reconciled to You through Jesus. Thank You for such wonderful wisdom, leading to hope and restoration. Amen.

Sunday, 6 July 2025

For John came neither eating nor drinking, and they say, ‘He has a demon.’ Matthew 11:18

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“For, he came, John, neither eating, neither drinking, and they say he has a demon!” (CG).

In the previous verse, Jesus gave an example of what “this generation” is like, saying, “We piped to you and not you danced. We bewailed to you and not you breast-beat.” He continues now with, “For, he came, John, neither eating, neither drinking.”

The meaning here is more than just his limited diet, which is recorded in Matthew 3:4 –

“And he, John, had his apparel from camel’s hair, and a leathery girdle around his waist, and his food was locusts and wild honey.”

The thought of eating and drinking extends to social life, where eating and drinking are a part of the natural course of human interaction. In other words, John’s life was that of a prophet preparing the way for the Lord. He did this in the wilderness, living a life of austerity and isolation.

In this state, someone may have come and said, “I’d like to talk to you about your message, come and join us at our meal tonight.” This is something John would have likely refused, maybe offering them a bowl of dried locusts instead and saying, “Join me here for a meal. This is where I belong.”

John limited his diet and everything that goes along with eating. Parties, feasts, dinner invitations, etc., would all have been shunned by him. Therefore, because of this obscure and difficult to understand lifestyle, Jesus next says, “and they say he has a demon!”

This is what it says about the demoniacs in Chapter 8 –

“And He, having come into the beyond, into the country of the Gergesenes, two ‘being demon possessed,’ they met Him, coming out from the tombs – exceedingly dangerous – so too, not anyone capacitate to pass through that way.” Matthew 8:28

They lived in an area shunned by others, cut off from the normal ways of life. Because John was somewhat like this, instead of recognizing him as a prophet and grasping the importance of his ministry, they accused him of having a demon.

Life application: One of the traits that is often seen in people who are exceptional in their field is eccentricity, even to the point of being thought to suffer from mental instability. People with great intellects who have made some of the most profound discoveries in their occupations have been considered unconventional, and their lives troubled.

Van Gogh, da Vinci, Nietzsche, Hemingway, Tesla, Mozart, Bonaparte, Byron, Freud, Einstein, and so many others were, at times, close to being off their rocker. Van Gogh cut off his own ear, something not normally thought of as a sign of sharp mental acuity.

Fortunately for them, their skills in their professions were recognized and they were appreciated, despite their often-bizarre behavior. If you come across someone who seems a tad eccentric or doesn’t fit into the traditional paradigm that society has set, don’t underestimate him or dismiss him outright. It may be that his focus is so poignantly directed that the normal rules for social behavior don’t interest him.

At the same time, he may be as crazy as a loon, so don’t just assume that everyone who is odd is a genius.

Lord God, may our judgments about those we encounter always be carefully considered. First and foremost, may we look at each person as an individual who needs Jesus. If we remember this, surely we will see them in a different way than if we judge by mere appearances. Help us to look for Your image in those we encounter. Amen.

Saturday, 5 July 2025

and saying:
‘We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.’ Matthew 11:17

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“…and they say, ‘We piped to you and not you danced. We bewailed to you and not you breast-beat’” (CG).

In the previous verse, Jesus began a description of those He calls “this generation,” equating them to children sitting in the markets addressing their companions. Of them, Jesus continues with, “and they say, ‘We piped to you.’”

This is a new word, auleó. It signifies “to play the flute,” and thus, to pipe. It is derived from aulos, a flute. There is a piping in the markets by the children, expecting a response from those around them. Despite their hopes, it next says, “and not you danced.”

It is a second new word, orcheomai, to dance. It is the etymological ancestor of our modern word orchestra. The word is derived from orchos, a row or ring. One can think of people forming up in ranks or circles, dancing when an orchestra plays.

There was the hope of people joining the flute players by dancing, but that did not come about. Next, He says, “We bewailed to you.”

It is a third new word, thréneó, to bewail. It is derived from threō, to cry out loud. These children tried a different tactic to get a response. Instead, Jesus next says, “and not you breast-beat.”

A fourth new word is used, koptó, to chop. It is a part of the standard way of mourning in the Middle East, where the breast is beaten or chopped at when great sadness or anguish takes place. Despite the bewailing, there was no response from the hearers of the flutists.

Life application: The reason for having public presentations is to elicit a response from the public. People naturally want others to join in such things. When there is no response, feelings get hurt.

This is especially so because when someone is leading in the presentation, there is a sense of elevation of importance. A few guys who have drumming, guitar, and keyboard skills can become rock stars with people cheering them on, throwing money their way, and fawning over them as if they are gods.

Preachers can captivate large crowds and, at times, can become cult-like figures. To not show adoration to such people means one is uninterested or simply neutral in what they are presenting.

Jesus is making a point about a situation that was happening in Israel at His time. He will explain His words in the next couple of verses for those who think they should be heeded and why they were not.

As Christians, it is best not to get overhyped about the status of others, elevating them to some perceived position that actually does not exist. Each person is of value. Playing the guitar may be great to listen to, but a guitarist who can’t fix plumbing is no help at all when the pipes burst.

We tend to place too much value on people with skills that have no real value. So a person can catch a football! Does that make him a hero? If not, why do we almost fervently want to be around such a person? Why would we want his autograph?

Let us consider where our priorities should lie, not getting caught up in the hype of society.

“My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. ² For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, ³ and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,’ and say to the poor man, ‘You stand there,’ or, ‘Sit here at my footstool,’ ⁴ have you not shown partiality among yourselves, and become judges with evil thoughts?” James 2:1-4

Lord God, help us to think clearly about the status of others, understanding that people are people. Those we should gravitate towards should be those who are humble, respectful, and who hold You in the highest esteem. May our thoughts about those around us always consider the character of the person as being of true value. Amen.

Friday, 4 July 2025

“But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions, Matthew 11:16

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And to what I will liken this generation? It is like children in markets, sitting and addressing their companions” (CG).

In the previous verse, Jesus declared that he who has ears to hear should hear. That was stated in regard to John being the Elijah who was anticipated in the book of Malachi. Now, knowing that many will not heed His words, He addresses the crowd, beginning with, “And to what I will liken this generation?”

Who Jesus is speaking about in this verse and the coming verses is debated. Although getting ahead in the commentary, this must be determined at some point. Some see “this generation” of this clause as Jesus’ comparison to John and Himself. Others see it in reverse, meaning Jesus is referring to Himself and John as the children calling out.

To understand further, Jesus continues, saying, “It is like children in markets, sitting and addressing their companions.”

Here, the word agora is introduced. It signifies the town square, but the term is then extended at times to signify a market or thoroughfare. Therefore, there are children playing. These are small children in view of all who come through, where the people are gathered. As they play, they address those around them, here called “their companions.”

As for who “this generation” is referring to, seemingly convincing arguments are given for both views. For example, the Pulpit Commentary says –

(1) Many modern commentators (e.g. Meyer; Trench,’ Studies,’ p. 148) insist on the grammar and on the historical order in which the complaints are made, and believe that the Jews correspond to the pipers and the mourners, while it is John that refuses to rejoice, and our Lord that will not be sad.

(2) But the more usual interpretation is preferable. For

(a) in an illustrative saying one has chiefly to regard its general sense;

(b) in verse. 18, 19 the action of John and of our Lord in “coming” corresponds to the activity of the children;

(c) this interpretation seems much more in accordance with the context. The verses are therefore to be understood as meaning- John mourned in urging repentance, our Lord rejoiced in gospel liberty and preaching, but both alike were only ridiculed by the Jews. Markets; marketplaces (Revised Version); for there is no thought of the children helping their elders in traffic. And calling (which call, Revised Version) unto their fellows. Addressing them, but not necessarily noisily (Luke 6:13; Luke 13:12). Matthew 11:16

Vincent’s Word Studies says –

“The Rev. Donald Fraser gives the picture simply and vividly: ‘He pictured a group of little children playing at make-believe marriages and funerals. First they acted a marriage procession; some of them piping as on instruments of music, while the rest were expected to leap and dance. In a perverse mood, however, these last did not respond, but stood still and looked discontented. So the little pipers changed their game and proposed a funeral. They began to imitate the loud wailing of eastern mourners. But again they were thwarted, for their companions refused to chime in with the mournful cry and to beat their breasts….So the disappointed children complained: ‘We piped unto you and ye did not dance; we wailed, and ye did not mourn. Nothing pleases you. If you don’t want to dance, why don’t yon mourn?…It is plain that yon are in bad humor, and determined not to be pleased’” (“Metaphors in the Gospels”). The issue is between the Jews (this generation) and the children of wisdom, Matthew 11:19.”

These arguments will be considered in the coming verses. However, a simple way to determine which view is likely correct is to look at the words “this generation.” In doing so, the likely view will be revealed. They are listed (as translated by the NKJV) as, Matthew 11:16, Matthew 12:41, Matthew 12:42, Matthew 12:45, Matthew 24:34, Mark 8:12, Mark 8:38, Mark 13:30, Luke 7:31, Luke 11:29, Luke 11:30, Luke 11:32, Luke 11:50, Luke 11:51, Luke 17:25, Luke 21:32, Acts 2:40. Note: Luke 16:8 is also close in thought to these verses. Likewise, other verses, such as Luke 9:41, though not using the term “this” still refer to the same generation in the same manner.

Reading those verses will reveal which view is most likely the correct one, even before all the verses related to Jesus’ words here are completed. In fact, every other instance identifies the same particular category. If the words “this generation” here are not referring to what they are, it would be an outlier.

Life application: Although in Scripture there are times when words are used in a sense different from the more common rendering, it can generally be expected that selected words will be used in a consistent manner. In some instances, the consistency will help definitively identify what is being said or pictured.

Therefore, doing word and phrase studies is a very helpful tool when analyzing passages. Doing it from English translations may bring out false comparisons because translators often use the same word to translate different words, or they will use different words to translate the same word.

Such inconsistencies will cause an analysis to be off a bit. Doing word studies in the original languages is rather easy, but phrase studies can be a bit more difficult. At times, there are commentaries that have already done such studies, thus saving the effort. But even then, scholars can make errors. Therefore, if possible, it is still good to verify their work.

When reading commentaries, don’t just hurriedly accept one because it sounds right. Reading those given above, the scholars have come to exactly the opposite conclusions. But if you were only provided with one of the commentaries, you might think that it sounds correct and agree.

However, with the two contrasting views, you can see that more thought and study are needed. As no commentary reviewed for this study analyzed the words “this generation,” it seemed like a logical point to check.

Expand on what you read. Consider what you come across. Think about what is being said and why the words are being provided by God in His word. Spend your time in the word wisely and check things out. It is a marvelous treasure of wonder and delight.

Lord God, help us to judiciously consider Your word, contemplating it from many angles and doing our best to determine what is right. May our conclusions be based on more than picking and choosing what we like or initially think, but on a careful analysis of what is presented. Help us in this, O God. Amen.