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Matthew 11:1 [study!]

American Standard Version (ASV 1901) [2]
— And it came to pass when Jesus had finished commanding his twelve disciples, he departed thence to teach and preach in their cities.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities.
Webster's Revision of the KJB (WEB 1833)
— 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.
Darby's Translation (DBY 1890)
— And it came to pass when Jesus had finished commanding his twelve disciples, he departed thence to teach and preach in their cities.
Rotherham's Emphasized Bible (EBR 1902)
— And it came to pass, when Jesus had finished giving instructions to his twelve disciples, he passed on from thence, to be teaching and proclaiming in their cities.
Young's Literal Translation (YLT 1898)
— And it came to pass, when Jesus ended directing his twelve disciples, he departed thence to teach and to preach in their cities.
Douay-Rheims Challoner Revision (DR 1750)
— And it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and to preach in their cities.
Original King James Bible (AV 1611) [2]
— And it came to passe, when Iesus had made an end of commaunding his twelue Disciples, hee departed thence to teach and to preach in their cities.
John Etheridge Peshitta-Aramaic NT (1849)
— AND it was that when Jeshu had finished instructing his twelve disciples, he removed from thence to teach and preach in their cities.
James Murdock Peshitta-Aramaic NT (1852)
— And when Jesus had ended the instructions to his twelve disciples, he went from there, to teach and to proclaim in their cities.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
it came to pass, 1096
{1096} Prime
γίνομαι
ginomai
{ghin'-om-ahee}
A prolonged and middle form of a primary verb; to cause to be ('gen' -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.).
z5633
<5633> Grammar
Tense - Second Aorist (See G5780)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 260
when 3753
{3753} Prime
ὅτε
hote
{hot'-eh}
From G3739 and G5037; at which (thing) too, that is, when.
Jesus 2424
{2424} Prime
Ἰησοῦς
Iesous
{ee-ay-sooce'}
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
had made an end 5055
{5055} Prime
τελέω
teleo
{tel-eh'-o}
From G5056; to end, that is, complete, execute, conclude, discharge (a debt).
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
of commanding 1299
{1299} Prime
διατάσσω
diatasso
{dee-at-as'-so}
From G1223 and G5021; to arrange thoroughly, that is, (specifically) institute, prescribe, etc.
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
his y846
[0846] Standard
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
x848
(0848) Complement
αὑτοῦ
hautou
{how-too'}
Contraction for G1438; self (in some oblique case or reflexive relation).
twelve 1427
{1427} Prime
δώδεκα
dodeka
{do'-dek-ah}
From G1417 and G1176; two and ten, that is, a dozen.
disciples, 3101
{3101} Prime
μαθητής
mathetes
{math-ay-tes'}
From G3129; a learner, that is, pupil.
he departed 3327
{3327} Prime
μεταβαίνω
metabaino
{met-ab-ah'-ee-no}
From G3326 and the base of G0939; to change place.
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
thence 1564
{1564} Prime
ἐκεῖθεν
ekeithen
{ek-i'-then}
From G1563; thence.
to teach 1321
{1321} Prime
διδάσκω
didasko
{did-as'-ko}
A prolonged (causative) form of a primary verb δάω [[dao]] (to learn); to teach (in the same broad application).
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
to preach 2784
{2784} Prime
κηρύσσω
kerusso
{kay-roos'-so}
Of uncertain affinity; to herald (as a public crier), especially divine truth (the gospel).
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
in 1722
{1722} Prime
ἐν
en
{en}
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
their 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
cities. 4172
{4172} Prime
πόλις
polis
{pol'-is}
Probably from the same as G4171, or perhaps from G4183; a town (properly with walls, of greater or less size).
Jamieson-Fausset-Brown Commentary

Matthew 11:1

_ _ Matthew 11:1-19. The imprisoned Baptist’s message to his master — The reply, and discourse, on the departure of the messengers, regarding John and his mission. ( = Luke 7:18-35).

_ _ And it came to pass, when Jesus had made an end of commanding his twelve disciple — rather, “the twelve disciples,”

_ _ 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 (Luke 9:6) says, “They departed, and went through, the towns,” or “villages,” “preaching the Gospel, and healing everywhere.” Mark (Mark 6:12, Mark 6:13), 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 James 5:14, and compare Mark 6:12, Mark 6:13) — 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.

Matthew Henry's Commentary

Matthew 11:1-6

_ _ The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.

_ _ 1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1 Corinthians 9:16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Psalms 105:8. He made an end of commanding, etelesendiatassn. Note, The instructions Christ gives are full instructions. He goes through with his work.

_ _ 2. When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deuteronomy 33:7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.

_ _ 3. Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (Matthew 10:1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls. Christ had directed his disciples to preach (Matthew 10:7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Proverbs 1:21), at the entry of the city (Proverbs 8:3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.

_ _ What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, Matthew 11:2-6. We heard before that Jesus heard of John's sufferings, Matthew 4:12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, John 3:29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.

_ _ Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,

_ _ I. The question they had to propose to him: Art thou he that should come, or do we look for another? This was a serious and important question; Art thou the Messiah promised, or not? Art thou the Christ? Tell us. 1. It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old Testament saints, he that cometh or shall come, Psalms 118:26. He is now come, but there is another coming of his which we still expect. 2. They intimate, that if this be not he, they would look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time. 3. They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look for no other. 4. They therefore ask, Art thou he? John had said for his part, I am not the Christ, John 1:20. Now, (1.) Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the Son of God (John 1:34), the Lamb of God (John 1:29), and he that should baptize with the Holy Ghost (John 1:33), and sent of God (John 3:34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said, blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors. (2.) 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? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note, [1.] Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. [2.] Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against. [3.] The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled. Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Genesis 15:6, Genesis 15:8), so did Gideon, Judges 6:36. But, (3.) Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now, [1.] They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous for their master, they were jealous of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can. When thou art converted, strengthen thy brethren. [2.] John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive.

_ _ II. Here is Christ's answer to this question, Matthew 11:4-6. It was not so direct and express, as when he said, I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge.

_ _ 1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,

_ _ (1.) What you see of the power of Christ's miracles; you see how, by the word of Jesus, the blind receive their sight, the lame walk, etc. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny. Veritas no quaerit angulos — Truth seeks not concealment. They are to be considered, [1.] As the acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to open the eyes of the blind, Psalms 146:8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however lying wonders may be vouched for in proof of false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that sent him. [2.] As the accomplishment of a divine prediction. It was foretold (Isaiah 35:5, Isaiah 35:6), that our God should come, and that then the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted.

_ _ (2.) Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him, [1.] That the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power. [2.] That the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the rabbies would not instruct, because they were notable to pay them. The Old Testament prophets were sent mostly to kings and princes, but Christ preached to the congregations of the poor. It was foretold that the poor of the flock should wait upon him, Zechariah 11:11. Note, Christ's gracious condescensions and compassions to the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the Son of David should be the poor man's King, Psalms 72:2, Psalms 72:4, Psalms 72:12, Psalms 72:13. Or we may understand it, not so much of the poor of the world, as the poor in spirit, and so that scripture is fulfilled, Isaiah 61:1, He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store. [3.] That the poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are wrought upon by it. The prophets complained of the poor, that they knew not the way of the Lord, Jeremiah 5:4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds.

_ _ 2. He pronounces a blessing on those that were not offended in him, Matthew 11:6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be blessed in him. Note, (1.) There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set for the fall of many, even in Israel (Luke 2:34), a Rock of offence, 1 Peter 2:8. (2.) They are happy who get over these offences. Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory.

John Wesley's Explanatory Notes

Matthew 11:1

In their cities — The other cities of Israel.

Geneva Bible Translation Notes

Matthew 11:1

And (1) it came to pass, when Jesus had made an end of (a) commanding his twelve disciples, he departed thence to teach and to preach in (b) their cities.

(1) Christ shows by his works that he is the promised Messiah.

(a) Of instructing them with precepts.

(b) The disciples' cities, that is to say, in Galilee, where many of them were born; (Acts 2:7).

Cross-Reference Topical ResearchStrong's Concordance
commanding:

Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.
John 15:10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.
John 15:14 Ye are my friends, if ye do whatsoever I command you.
Acts 1:2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
Acts 10:42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and dead.
1 Thessalonians 4:2 For ye know what commandments we gave you by the Lord Jesus.
2 Thessalonians 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
2 Thessalonians 3:10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
1 Timothy 6:14 That thou keep [this] commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

he departed:

Matthew 4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
Isaiah 61:1-3 The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; ... To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
Mark 1:38-39 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. ... And he preached in their synagogues throughout all Galilee, and cast out devils.
Luke 4:15-21 And he taught in their synagogues, being glorified of all. ... And he began to say unto them, This day is this scripture fulfilled in your ears.
Luke 8:1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve [were] with him,
Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
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Is 61:1. Mt 4:23; 9:35; 28:20. Mk 1:38. Lk 4:15; 8:1. Jn 15:10, 14. Ac 1:2; 10:38, 42. 1Th 4:2. 2Th 3:6, 10. 1Ti 6:14.

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