Matt. 11:1-30
11:1 – “It happened that when Yahusha had finished directing His twelve disciples, He departed from there to teach and preach in their cities.” The major towns around K`far-Nakhum were Beit-Tzaida, Kanah, Korazim, Tubgha and Natzeret.
Shimo`n bar Yonah aka Kefa, Andrai bar Yonah, Pilipos (John 1:44), Ya`akob bar Zavdai and Yochanan bar Zavdai (Luke 9:10-17), all came from Beit-Tzaida.
Mattityahu bar Khalfai bar Levi came from K`far-Nakhum.
Ya`akov bar Khalfai bar Levi aka Lebbai/Taddai from K`far-Nakhum.
Natan`el bar Talmai is traditionally associated with Kanah of Galil.
The following disciples Y`hudah bar Ya`akob, T’oma aka Didymus and Shim`on HaKana`ani aka the Zealot have no home town mentioned but are all associated with Galil.
Y`hudah Ish-K’riyot came from Y`hudah.
11:2, 3 – “Now when Yochanan heard in the prison the works of the Messiah, he sent two of his disciples and said to Him, ‘Are you He who comes, or should we look for another?’”
This is difficult to explain if the context is not known.
Yochanan HaMatbil or the Immerser’s both parents were old when he was born (Luke 1:5-7). It was understood by tradition that he was born at Beit-HaKarem (Ain Karim) some four miles from Yerushalayim, that itself was less than thirty miles from the Qumran Community (biblestudytools.com). We do know that Yochanan was immersing people at Beit-Anyah in the Yarden Valley, some two miles from Yerushalayim (Matt. 3:1; John 1:28).
Scripture records that both parents were called Tsaddik or righteous (Luke 1:6), and so Yochanan would have been well aware of the teachings of the ultra-righteous community at Qumran, and may have spent time with the community.
In various Dead Sea Scrolls, there is often mention of two Messiahs: Messiah of Aharon and the Messiah of Yisra`el. When mentioned together, the verb is singular, alluding to the two Messiahs are one person “War Scroll (1QM): mentions the High Priest, most likely the messiah of Aaron, and the Prince of the congregation, identified as the Branch of David in 4Q285 fr. 5.” (jamestabor.com). Note: this is not the same as the Talmudic Messiah ben Yosef and Messiah ben Dawid.
Yochanan the Immerser clearly thought of himself with the first messenger, “‘Behold, I send my messenger, and he will prepare the way before me; and Yahuah, whom you seek, will suddenly come to His Temple; and the Messenger of the Covenant, whom you desire, behold, He comes!’” says Yahuah of Hosts.” (Mal. 3:1).
“The voice of one who cries, ‘Prepare you in the wilderness the way of Yahuah; make level in the desert a highway for our `Elohiym.” (Isa. 40:3).
“For this is he who was spoken of by Yesha`yahu the prophet, saying, ‘The voice of one crying in the wilderness, ‘Make ready the way of Yahuah, Make His paths straight.’” (Matt. 3:3; John 1:23).
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However, there is some confusion as to whether each Messiah is preceded by His own messenger. The Messianic expectations ensured that the people were looking for the coming Messiah (Henry p. 1665). Therefore, in Matt. 11:3, Yochanan does not know which Messiah the Master Yahusha was, but he had no doubt that the Master Yahusha was a Messiah (Luke 1:43, 44; John 1:34-36) and he was a messenger.
Yochanan may have thought that if the Master Yahusha was the kingly Messiah, would He overthrow the Romans and their puppet ruler, Herod, before Herod killed him?
11:4 – “Yahusha answered them, ‘Go and tell Yochanan the things which you hear and see:’” This is an important statement that is often overlooked. It was not enough that the Master Yahusha told them who He was, but that they are witnesses of the reality of what was taking place. Many times the Master Yahusha was to warn of false messiahs (Matt. 7:15; 15:19; 24:11, 24), and here He gave Yochanan’s disciples the absolute proof of His (and Yochanan’s) claims. Not only was the Good News being preached, but the Preacher was living it out as Sha`ul would later exhort, “Even so the Master ordained that those who proclaim the Good News should live from the Good News.” (1 Cor. 9:14).
11:5 – “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.” This passage, at first glance, looks like the Master Yahusha was quoting from the prophet Yesha`yahu. “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the mute shall sing; for in the wilderness shall waters break out, and streams in the desert.” (Isa. 35:5, 6); “The Ruakh of Adonai Yahuah is on me; because Yahuah has anointed me to preach good news to the humble; He has sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of Yahuah’s favour, and the day of vengeance of our `Elohiym; to comfort all who mourn; (Isa. 61:1, 2).
There is no mention of the dead being raised. However, in the Dead Sea Scroll, 4Q521 Fragment II Column II, known as the Messianic Apocalypse (Unveiling or Revealing), this document, written probably in the 1st. Century B.C.E., describes the Kingdom of Yahuah and the work of the coming Messiah (Vermes p. 53).
“Yahusha returned in the power of HaRuakh into the Galil, and news about Him spread through all the surrounding area… He came to Natzeret, where He had been brought up. He entered, as was His custom, into the synagogue on the day of Shabbat, and stood up to read… The book of the prophet Yesha`yahu was handed to Him. He opened the book, and found the place where it was written. ‘HaRuakh Yahuah is on me, Because He has anointed me to preach good news to the poor. He has sent me to heal the broken-hearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, And to proclaim the acceptable year of Yahuah.’ He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on Him. He began to tell them, ‘Today, this Scripture has been fulfilled in your hearing.’” (Luke 4:14-21). This did not go down well amongst the patriotic Galili, as there was no mention of the destruction of their enemies, “and the day of vengeance of our `Elohiym; to comfort all who mourn,” (Isa. 61:2b). Therefore, when the Master Yahusha spoke His message was more in line with the Messianic Apocalypse, “For Yahuah did not send His Son into the world to judge the world, but that the world should be saved through Him.” (John 3:17). This first advent was to secure salvation (Messiah ben Aharon). In His second advent, it would be to judge the world (Messiah ben Dawid).
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11:6 – “Blessed is he who finds no occasion for stumbling in me.” The Master Yahusha preached the Kingdom of Yahuah and declared the Good News. Scripture clearly states that the Master Yahusha, His life, ministry, death and resurrection are a stumbling block to the Good News.
“Because it is contained in Scripture, ‘Behold, I lay in Tziyon a chief cornerstone, elect, precious: He who believes in Him will not be disappointed.’ For you therefore, who believe is the honour, but for such as are disobedient, ‘The stone which the builders rejected, Has become the chief cornerstone,’ and, ‘A stone of stumbling, and a rock of offense.’ For they stumble at the word, being disobedient, whereunto also they were appointed.” (1 Pt. 2:6-8; Isa. 28:16; Psa. 118:22; Isa. 8:14).
“What shall we say then? That the Gentiles, who did not follow after righteousness, attained to righteousness, even the righteousness which is of faith; but Yisra`el, following after a law of righteousness, did not arrive at the law of righteousness. Why? Because they did not seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; even as it is written, ‘Behold, I lay in Tziyon a stumbling stone and a rock of offense; And no one who believes in Him will be disappointed.’” (Rom. 9:30-33; Isa. 8:14; 28:16).
11:7-10 – “As these went their way, Yahusha began to say to the multitudes concerning Yochanan, “‘did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king’s houses. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’” The Master Yahusha is clearly aware of the people’s heightened expectation of the advent of the Messiah. Yet, when the primary precursor of the Messiah appears, no one takes any notice. If they do not recognise the messenger, how were they to recognise the Messiah? Yochanan was not just a prophet, he was the fulfilment of prophecy. Therefore, Believers today must take cognizance of this passage and be ready and wise to discern the signs of the times, lest they are led astray, “For there will arise false messiahs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect.” (Matt. 24:24).
At the announcement of the conception of Yochanan HaMatbil, the angel of Yahuah informed his father, Zekharyah, that, “He will go before Him in the spirit and power of `Eliyahu, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just; to make ready a people prepared for the Master.” (Luke 1:17; Mal. 3:23, 24(4:5, 6)). It will, therefore, be of no surprise that, even though people are aware of the signs of the Second Advent of the Messiah, they will not recognise the Second `Eliyahu. “I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth.” (Rev. 11:3). Of the identity of the two witnesses, several theories are prevalent. However, the majority gives one of them as `Eliyahu.
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11:11 – “Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than Yochanan the Immerser; yet he who is least in the Kingdom of Heaven is greater than he.” Yochanan was given the great honour to herald the Master Yahusha. Nevertheless, the least inside of the Kingdom is greater than anyone outside, even though they are instrumental in announcing its inception (Allen p. 115).
11:12-15 – “From the days of Yochanan the Immerser until now, the Kingdom of Heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until Yochanan. If you are willing to receive it, this is `Eliyahu, who is to come. He who has ears to hear, let him hear.” Throughout history, where the Kingdom of Heaven had been proclaimed, those prophets were persecuted and killed for the privilege.
“Woe to you, Scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous, and say, ‘If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’ Therefore, you testify to yourselves that you are sons of those who killed the prophets.” (Matt. 23:29-31); “Which of the prophets did your fathers not persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.” (Acts 7:52). Thus, has violence always, and still today is, the companion of the preacher of righteousness.
However, not only did the prophets suffer violence, so to did Torah. The simple, written Torah has always been perverted by those seeking to impose man-made regulations.
11:16-19 – “But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions and say, ‘We played the flute for you, and you did not dance. We mourned for you, and you did not lament.’ For Yochanan came neither eating nor drinking, and they say, ‘He has a demon.’ 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.” The opening words of this passage is a common introduction to a parable (Allen p. 119). The Master Yahusha carried on His condemnation of the hypocrisy of the Pharisees. Yochanan is likened to the flutist and the Master Yahusha likened Himself to the mourner. In both cases, the audience did not accept the messages of both Yochanan and the Master Yahusha. Their messages were rejected because both did not conform to the man-made standards and expectations of the authorities.
“The fear of Yahuah is the beginning of knowledge; But the foolish despise wisdom and instruction.”; “Wisdom calls aloud in the street. She utters her voice in the public squares.” (Prov. 1:7, 20). Both messages proclaimed the Kingdom of Yahuah. However, most people discarded the messages because of their bias towards the Preachers, but a small few did accept. Those who accepted validated the veracity of both the messages and the Preachers, by their repentance.
11:20-24 – “Then He began to denounce the cities in which most of His mighty works had been done, because they did not repent. ‘Woe to you, Kora`zin! Woe to you, Beit-Tzaidah! For if the mighty works had been done in Tzor and Tzidon which were done in you, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more tolerable for Tzor and Tzidon on the day of judgment than for you. You, K`far-Nakhum, who are exalted to Heaven, you will go down to She`ol. For if the mighty works had been done in
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S`dom which were done in you, it would have remained until this day. But I tell you that it will be more tolerable for the land of S`dom, on the day of judgment, than for you.” These represent the towns wherein the Master Yahusha regularly preached and performed numerous miracles, but was ignored. Even in His own town of Natzeret the people rejected His teachings because, “They were offended by Him. But Yahusha said to them, ‘A prophet is not without honour, except in His own country, and in His own house. He did not do many mighty works there because of their unbelief.” (Matt. 13:57, 58).
11:25-28 – “At that time, Yahusha answered, ‘I thank you, Father, Master of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. Yes, Father, for so it was well-pleasing in your sight. 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.’” Not only had Yahuah withheld the knowledge leading to repentance, but also the recognition that the Master Yahusha was the Son of Yahuah and thus the revelation of Yahuah Himself.
11:28-30 – “Come to me, all you who labour and are heavily burdened, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart; and you will find rest for your souls. For my yoke is easy, and my burden is light.” The term yoke is usually associated with Torah. However, there is some aspect of Torah that the Master Yahusha deems as burdensome.
In the late Second Temple Period, there were six types of people; Sadducees, Pharisees, Qumran Community, Essenes, `Am Yisra`el and the Master Yahusha’s followers. The Sadducees were strict observers of the written Torah and only accepted the Temple authorities as interpreters of Torah. The Pharisees were strict observers of both the Written Torah and Oral Laws and traditions. The Qumran Community existed in isolation from the rest of society relying upon a set of community regulations rigorously administered by a hierarchical structure. The Essenes followed similar regulations but were not isolationists and were more relaxed than at Qumran.
All these relied upon man-made laws and regulations supplementing, and in many cases superseding, Torah.
`Am Yisra`el or the common people, were mostly interested in surviving the day, family, health, food on the table and the roof over their head. Torah was seen as a means of getting through the day without offending Yahuah or their neighbours.
It was only the Master Yahusha and His followers that were truly Torah observant.
The excessive burdens imposed upon the people are, what is termed, hedges. These are additional regulations that are supposed to draw attention to a commandment, before the commandment is broken, thus preventing a sin from being committed. In theory, the deeper the hedge, the less likely the sin to be committed. However, the problem with this is that the more onerous the hedge becomes, the less obvious the commandment appears, leading to either not realising where the hedge stops and the commandment begins or simply ignoring the commandment altogether and so sinning.
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There is nothing wrong with hedges. In fact, the Master Yahusha used them in the Good News Narrative, “You have heard that it was said, ‘You shall not commit adultery;’” (Matt. 5:27; Exod. 20:13(14); Deut. 5:17(18)). This is the commandment. “but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.” (Matt. 5:28). This was the hedge. However, Judaism has a hedge around adultery commandment described in the Talmud that covers over six chapters (jewishvirtuallibrary.org/sotah). This amount of superfluous instruction only blurs the distinction between hedge and sin.
In some commentaries upon the life of the Carpenter of Natzeret, the Master Yahusha, it has been said that His speciality was the manufacture of yokes used by people to carry heavy loads.
“Then Yahusha spoke to the multitudes and to His disciples, saying, ‘The Scribes and the Pharisees sat on Moshe’s seat. All things therefore whatever they tell you to observe, observe and do, but do not do their works; for they say, and do not do. For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them.’” (Matt. 23:1-4). The oldest extant versions of Mattityahu, state that the Master Yahusha instructed His audience to observe what Moshe says (according to what he wrote in Torah), as opposed to what they do (weebly.com). He did not tell His disciples to do what the authorities say (Oral Torah). He may well also have addressed any Essenes/ Qumran Community and Yochanan HaMatbil disciples not to follow the burdensome regulations of man.
“…I came that they may have life, and may have it abundantly.” (John 10:10b). The Master Yahusha came to show how to lead a perfectly righteous, Torah-observant life, well-pleasing to Yahuah without being saddled with all the extraneous regulations that limit the enjoyment of life.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn
References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors. However, the historical, cultural, linguistic and academic scholarship of the authors is universally considered to be of the highest order.
Allen W.C. (1907) A Critical And Exegetical Commentary On The Gospel According To St. Matthew, Second Ed., T&T Clark, Edinburgh.
Henry M. (1991) Commentary on the Whole Bible, Hendrickson, Peabody, Mass.
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Vermes Dr. G. (1994) The Dead Sea Scrolls: Qumran In Perspective, SCM Press,
London.
https://www.biblestudytools.com/classics/andrews-the-life-of-our-lord-upon-the-earth-
part-i/zacharias-and-elisabeth.html
https://jamestabor.com/wp-content/uploads/2016/02/two-messiahs-the-evidence.pdf
https://jewishvirtuallibrary.org/sotah
https://rejectedscriptures.weebly.com/hebrew-gospel-gospel-of-matthew.html
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