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Matthew 11:20-30

After Jesus had been preaching and teaching in the towns of Galilee, He spoke to the multitudes concerning
the witness of John the Baptist and Himself, to the people.

The preaching of John and Jesus had raised the level of concern for some Jews, about their entering into the
kingdom of God. But instead of seeing Jesus as the one and only way in which to enter, these Jews were
trying to take the kingdom by force; to press into the kingdom, through the works of the Law.

Meanwhile, the rest of the Jews remained mired in their complacency, unresponsive to the message from
God that John and Jesus were communicating to them.

Jesus now addressed the unbelief of the Jews, which He had encountered in some towns of Galilee. We
continue in verse 20.

[Matthew 11:20-24]

Three unresponsive towns were mentioned: Chorazin, Bethsaida, and Capernaum. These were three of the
most prominent towns of the area on the north of the lake where Jesus’ ministry had so far been
concentrated.

Now, this does not necessarily imply that there were other towns that did respond to Jesus; nor does it mean
that Jesus preached in only these three towns.

Verse 20 informs us why Jesus singled out these three towns in particular - why? Because most of His
mighty works had been done in these towns. Jesus was delivering a rebuke, to these towns - why? Because
they did not repent.

Now, you remember that repentance means to have a change of heart. In a sense, there are two parts to
repentance. The first part is to view sin from God’s perspective, and therefore to experience sorrow over it,
and a willingness to turn from it. But if that was as far as you went, you would merely be left with guilt -
and ineffective remorse.

It matters when you turn from sin, what you turn to. Some of the Jews were experiencing conviction for
their sin, but they were turning to their religion for answers; trying all the harder to keep the Law.

True repentance involves not just being convicted of sin, and turning from it, but turning to God to deliver
from sin - specifically, to the One God sent to save men from their sin; Israel’s Messiah; their Savior.

In these three towns, Jesus had done most of His mighty works. And we have seen in Matthew’s gospel
that the people were amazed by what Jesus said and did (9:8, 33). And yet for the most part, these towns
did not repent; they did not turn to Jesus to deliver them from their sin.

But surely, as Jesus did miracle after miracle, the abundance of convincing evidence showed the Jews that
this indeed could be none other than their Messiah, to whom they must turn, in order to be saved! Yet they
didn’t do so. How can this be? Because they didn’t want to believe it to be so.

No matter how moving the preaching of Jesus was; no matter how wise His teaching; no matter how
powerful His works - the Jews of these towns searched for and found the grounds to disqualify Him, as
their Messiah (Mt 11:17-19).
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That’s the strength of the self-will; to resist all the evidence, and to believe what one wants to believe - so
as to retain the control. And until a person is ready to stop resisting God; to stop hardening his heart
against Him, no amount of evidence will convince the person.

But there’s only one end, for those who insist on pursuing that course - and Jesus lays out that end, to this
Galilean crowd, in a stinging rebuke.

So Jesus, speaking to the crowd, issues an indictment against these towns, pronouncing “Woe” to them.
This is something we find the prophets declaring upon a person or group. It marks out those who have
aligned themselves against God and His purposes. What are they marked out for? Judgment. Woe is a
proclamation of pending disaster.

Jesus was warning the Jews of these towns that if they continue on their present course, they will come into
God’s judgment. Well, everyone who remains in that condemned creation in Adam will come into God’s
judgment, right? Yes - all who do not repent and receive Jesus as their Savior will be resurrected at the end
of Christ’s thousand year reign on the earth - the resurrection of condemnation (Jn 5:29).

Then they will be judged at the Great White Throne judgment, according to their works - and having failed
to do the one good work they must do - to believe into Jesus - they will then be cast into the Lake of Fire,
for eternity (Rev 20:11-15).

But what Jesus is saying here brings out something more; that there will be degrees of punishment, in the
Lake of Fire. That should be a terrifying thought, to the sons of Adam - including these Jews.

We see that Jesus indicates the towns of Chorazin and Bethsaida will receive punishment greater than that
of the cities of Tyre and Sidon. These were Phoenician cities - pagan Gentile cities - known for their
wealth, their opulence - and their wickedness.

The Jews would think of Tyre and Sidon in particular for the severe judgments that the OT prophets
pronounced against them - for their opposition to the LORD and His people (Isa 23:1-17, Eze 26-28).

Tyre and Sidon were eventually taken captive by Alexander the Great. In the day of Jesus, they were still
standing but were currently under Roman dominion. Their decline bore witness to the LORD’s prophecies
against them. In our day, those prophecies have been completely fulfilled; Tyre and Sidon are no more.
And their former residents are currently awaiting that final judgment.

Now, why would the towns of Chorazin and Bethsaida receive a more severe judgment that Tyre and
Sidon? Jesus said, because of the mighty works done in those Jewish towns. They had more of the light of
truth given to them, through those miraculous works; more abundant testimony that Jesus is the Messiah.

With the privilege of greater light comes greater responsibility, to receive the light; and greater
consequences, if one chooses to remain in the dark.

This Jewish crowd would have been shocked to think that two of their towns would receive greater
judgment than notorious Tyre and Sidon. But Jesus assures them it is so; and goes even further, saying Tyre
and Sidon would have repented; they would have donned their mourning clothes - sackcloth and ashes - if
they saw what Chorazin and Bethsaida were privileged to see.
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Now, Jesus could not have intended His words literally, to mean those cities would have repented. We
know that God would have that none should perish, but that all should come to repentance (2 Pet 3:9); that
is God’s desire. And because of His desire, God ensures that every person born has to opportunity to come
to Him, by providing a witness to them.

If there was any possibility that Tyre and Sidon would have repented, the LORD would have seen to it that
these cities received whatever additional witness was necessary in order for them to do so. Jesus was just
using this statement to illustrate the hardness of heart of the Jews, against their very own Messiah.

Jesus pronounced a similar judgment on Capernaum - except it was even more severe. Why would that be?
Because the town of Capernaum was the very base of the ministry of Jesus. More miraculous works were
done there, than anywhere else, by this time. What a privilege! And we might think that this must have
been what Jesus was alluding to, when He said that Capernaum is “exalted to heaven”.

But the pattern of the words is too reminiscent of a passage of Isaiah to be coincidental. We’re going to
take a look at it, in Isaiah chapter 14.

Isaiah was prophesying of the LORD’s judgment on the king of Babylon. But as the prophecy developed,
Isaiah began to speak of the one who was behind the throne of the king of Babylon - Satan.

Satan is called by his actual name in this prophecy - Lucifer - which means son of the dawn - an
appropriate name given to a angel created just before the creation of the world. But this angel rebelled
against the LORD, his Creator. The prophecy speaks of when the angel Lucifer (Satan) will be cast to the
earth.

[Isaiah 14:12-15]

v. 12 Lucifer was cast out of the highest heaven when he sinned against the LORD (Eze 28:16). He
continues to operate from the atmospheric heavens until the day he will be cast to the earth, halfway
through the Tribulation (Rev 12:9). The prophecy then goes on to indicate why this judgment came upon
Lucifer.

v. 13-15 What was Lucifer’s sin? The sin of pride; of self-will. He aspired to be like the Most High God -
the Possessor of heaven and earth (Gen 14:19). For that, Lucifer will be brought down to Sheol - in the NT,
Hades - the realm of the departed dead beings. It will be his prison for 1000 years (Rev 20:2), before he is
finally cast into the Lake of Fire (Rev 20:10).

The words of Jesus about Capernaum strongly reflect the language found in Isaiah’s prophecy; exalted to
heaven, they will be brought down to Hades.

[Return to Matthew 11]

So why would Jesus choose these words, which would bring to the mind of His Jewish listeners the
prophecy concerning Satan, and apply them to Capernaum? Jesus is bringing out their pride; their self-will,
in their lack of repentance and rejection of Him. It will be their great downfall. Hades symbolizes
destruction, here. Again, the language is intended to shock the Jews.
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And Jesus continued to shock - the judgment of Capernaum would be greater than that of Sodom. Now,
Sodom didn’t exist any longer in Jesus’ day; it had been completely destroyed in Abraham’s day, and
currently lay somewhere under the southern portion of the Dead Sea.

Sodom was seen as the height of wickedness, by the Jews. Yet once again, Jesus declares that there would
have been some in that wicked city who repented, if they had seen what those in Capernaum were
privileged to see. Again, the emphasis of Jesus is on the culpability of the Jews in Capernaum, in rejecting
the extraordinary testimony they have been privileged to witness.

This scathing rebuke of Jesus reminds us of the fiery preaching of John the Baptist. And the purpose is
similar: to break up those stony hearts of unbelief, so that they will receive the good news that their Savior
has come to them. It was not too late, for these towns to have a change of heart; nor for any of Jesus’
listeners, in that day. You can see God’s desire in Jesus: that none should perish; that all should come to
repentance.

In our day, all three of these towns are nothing but ruins.

Jesus then turned to His Father in prayer, expressing His heart concerning the response among the Jews, to
Him.

v. 25-26 Back in verse 25, we read that “At that time Jesus answered”. Now, Jesus was not answering a
question here, was He? When that Greek word for “answer” is used in this way, it is to attach what the
person is saying to the statement or act that preceded it.

So Jesus was reacting to what He Himself had just stated, about the judgment on these towns for their
refusal to repent. The reaction of Jesus took the form of a prayer, to God - a prayer that He voiced out loud,
in front of the crowd.

Jesus addressed God as His Father. This seems rather ordinary to us, as we often pray in a similar way - but
to the Jews, it would have been virtually unprecedented. The Jews addressed God as their Father
collectively, but never individually. That was personal; that was intimate. Most Jews preferred a more
distant relationship - as provided by their religion of Judaism.

But to Jesus, God is personal and intimate - His Father, in the most unique way. At the same time, God is
Lord - Owner of Heaven and Earth. This points to God as the Creator, and therefore, to His sovereignty,
over His creation - God is the One who has the say; His will is done.

Jesus began His prayer, not so much by thanking the Father, as by praising Him, according to the Greek
word. The idea is that Jesus was in agreement with the Father - regarding what the Father was doing.

This particular doing concerns revelation - revelation about “these things”. The “things” that Jesus is
speaking about are reflected in His previous words to the crowd. In short, it’s the gospel of the kingdom -
the understanding of how to enter the kingdom of God.

The Father had hidden this understanding from the wise and prudent, but He had revealed it to babes.
“Babes” refers to infants; it is a metaphor for those who are unlearned; unenlightened; simple.
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Hmmm. Was Jesus saying here that smart people can’t understand the things of God? That intelligence
puts a person at a disadvantage? How can that be true, when it is God who gives each person their unique
abilities? That would make God directly responsible for men’s lack of understanding - which would be
unfair of Him. God is never unfair!

Jesus wasn’t referring to smart people; He was reflecting back on those in Chorazin, in Bethsaida, in
Capernaum, who would not repent, and turn to Him to be saved. Most were relying on their good works, to
save them; on keeping the Law.

Now, where had they gotten that idea? From their religious teachers; the scribes and the Pharisees. And
where had they gotten it? They had gotten it from the spirit of this world, that instructs in the wisdom of
this world.

Let’s take a moment to see what Paul had to say about that, to the Corinthians. Turn to First Corinthians
chapter 1. The Corinthians were filled with different wisdom from this world than the religious Jews, but it
produces the same effect, in a man.

[First Corinthians 1:18-21] Those who are wise in the wisdom of this world - be it from Greek philosophy,
Jewish religion, or some other - the worldly wise regard the gospel as foolishness, because they look for the
gospel to make sense according to their own acquired wisdom - instead of just receiving the gospel exactly
as God reveals it.

[Return to Matthew 11]

Filled with this religious wisdom, these Jews could not understand the simple truth that they were sinners,
and Jesus was sent by God to save them.

Notice that Jesus was pointing to the Father’s sovereignty in this matter - God presented the truth to them,
through Jesus; God gave them freedom to choose; and they then exercised their freedom of choice, refusing
to see - and repent.

But there were other Jews - such as the disciples of Jesus - who did not try to view Jesus through the dark
lens of their religion. They listened to His teaching, and recognized it was the wisdom of God. They saw
the works Jesus did, and acknowledged they could not be other than the works of God.

The Father revealed Jesus to them to be the way into His kingdom - the narrow gate; the rock of their
salvation. And they just put all their trust in Jesus, to save them - like little children, reaching up, expecting
to be picked up by their heavenly Father through the strong arms of Jesus - and so they were.

It required trust, and humility, and willingness to be dependent. The Father, in His sovereign will, revealed
the truth to them - for they had eyes to see. Simple faith is what’s good, in the Father’s sight; those who put
all their trust, in the One He sent.

Now Jesus once again addresses the crowd directly.

v. 27 “All things” in this verse relates to “these things” in verse 25 - the revelation of the way into the
kingdom of God. The Father has completely entrusted this revelation to Jesus.

And what is that way in? Jesus Himself: “I am the way, the truth and the life. No one comes to the Father,
except through Me” (Jn 14:6). Except through Me; He is the one and only way.
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The Greek word for “knowing” that Jesus uses in verse 27 refers not to knowledge about God, but knowing
Him, personally. And Jesus refers to Himself by the relational title, the Son. The Father trusts His Son; and
the Son and the Father have personal knowledge of each other; they have an intimate relationship.

Now, God is completely “other” than us - He’s spirit being of Deity. Not one of us - no spirit being of
humanity - could have an intimate relationship with God unless the Son chose to reveal the Father to a
person - Jesus said, “to whom the Son wills to reveal” the Father.

Do you think Jesus was saying He would arbitrarily exclude some people, from coming to know His Father,
and include others? No; once again, that would be partial, and unfair.

The Son wills to reveal the Father to whomever will receive Him; and in His foreknowledge, God has
always known precisely who that will be.

Notice that what Jesus has said here make it apparent He is equal with the Father Himself. He has claimed
God as His Father, personally; He has stated that for both Father and Son, Their sovereign will is done (v.
26, 27). The prayer and the statement to the Jews is therefore nothing less than a revelation of the Deity of
Jesus, as God (Jn 5:17-18).

As Jesus continued speaking to the crowd, He now extended an invitation to them - one which makes it
apparent that it is the will of the Son for all to enter His Father’s kingdom.

v. 28-30 These are verses that are great favorites, among believers. Many Christ Ones have them
memorized, in fact. Of course, they weren’t spoken to Christ Ones, were they? No; the church is still a
mystery. Who was Jesus speaking to? Jews; most of whom were unbelievers, but there were certainly also
those who were committed followers of Jesus present - disciples - perhaps even the 12 apostles, by this
time.

So Jesus addressed the crowd. This is the same crowd that has been following Him - with whom Jesus has
shared His rebuke of their towns, for their unbelief.

Jesus issued an invitation, and He extended it to all of them: “Come to Me”. We see the will of the Son to
be that His invitation goes out to all. The invitation is to all, but note that at the same time, it is to each
one, personally; Jesus is inviting individual Jews, to come to Him.

Jesus specifically addressed all those who labor and are heavy laden. Who then would respond to Jesus’
invitation? The ones who recognized they were laboring, and heavy laden - the ones who wanted rest from
their burden.

What was Jesus saying His Jewish listeners were burdened with? He didn’t actually say, did He? No.
When we take this out of context, we think Jesus must be speaking of sin; but something else He will say
later shows what He had in mind.

Turn to Matthew chapter 23. This is something that Jesus said about the scribes and the Pharisees - the
religious teachers of the Jews.

[Matthew 23:1-4] What are the heavy burdens, hard to bear, that the religious teachers bind and lay on
men’s shoulders? Jesus was referring to the Law, coupled with the oral traditions of elders; their added
interpretations of the Law.
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Now turn to Acts chapter 15. Peter used this imagery as well, when speaking to the Jewish church in
Jerusalem about burdening believing Gentiles with the Law.

[Acts 15:7-11] Peter was speaking of the Law like a yoke. In that day, there were yokes that humans bore
across their shoulders, for carrying a burden. There were also yokes that were used with animals, for
pulling heavy loads.

Which kind of yoke would you say Peter was referring to, here? The human yoke. In fact, the rabbis used
to speak of putting on the yoke of the Torah - alluding to the Law of Moses. Each man must bear that yoke,
personally.

The yoke of the Law was supposed to help a man shoulder the burden of living righteously; instead, it
proved to be a crushing weight, that men were unable to bear.

[Return to Matthew 11]

So Jesus invited each Jew, being crushed under the burden of the Law, to come to Him; and He would give
the one who came to Him rest. How would Jesus do that? He would take that burden off.

As the righteous Son of God, Jesus would be perfectly obedient to the Law of Moses - and completely
fulfill the Law, through His life and sacrificial death.

The Jew who comes to Jesus by faith would be united with Him, in His death - this frees him from sin and
death, as part of the creation in Adam - he is a new creation. Having come to Jesus by faith, the Jew is also
freed from the Law; Jesus removes that crushing yoke from him, and gives him rest - peace with God. The
Jew has now been justified, through his faith in Jesus.

But as Jesus continued, we see in verse 29 that there is more rest to be had; a rest that is not given; a rest
that is instead found - a rest for the soul. This rest is found by the one who has already come to Jesus, and
been given rest; who has been freed from the yoke of the Law - a believer; a disciple of Jesus.

So how does a disciple find this rest? Jesus said to the Jews, by the disciple taking His yoke upon him. But
wait a minute! Jesus had just freed the Jew, from the yoke of the Law. Now Jesus was going to put a yoke
back on him?

The description of Jesus makes it clear that this is quite a different yoke. First of all, Jesus said, “Take My
yoke upon you, and learn from Me”. The imagery is different, here. It no longer reflects the human yoke,
that was to be borne by an individual. This speaks instead of the double yoke which was put upon oxen, to
pull a load.

It was common in the day to yoke up a new ox to one that had experience - who knew how to pull a load;
who knew how to follow the instruction of the master; who knew the way to go. The ox that was new to
the yoke would then learn from the experienced ox, as they strode in the yoke together.

Jesus likens Himself to that experienced ox. He is the Servant of Jehovah, who was always obedient to the
will of the Master - meek and lowly; humble; submitted to God.
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The one joined to Jesus through his faith now learns to walk by faith - simply following the lead of the
Jesus, as revealed through the Spirit within him. And as the disciple does this, he finds rest - the peace of
God rules over his heart (Phil 4:7); and he has soul-satisfaction. The disciple is living the righteousness
Jesus has imparted to him; he has a sanctified walk.

The yoke of Jesus is easy - the disciple just takes steps of faith, learning from Jesus, following the Spirit’s
leading. And the burden of Jesus is light - His commands are never burdensome, to the heart that is ruled
over by love (1 Jn 5:3).

You know, many people are like the Jews - wanting to come to God, but thinking that they have to
somehow improve themselves, in order for God to accept them - through Laws; or rules; or principles; or
we might say, living right. Maybe you were one of them.

What a relief from trying to make ourselves right with God - to discover that God has made the way to
Himself through Jesus - and that it is Jesus Himself who will get us there!

But that would mean that the new ox would have to cooperate with the experienced ox, wouldn’t it? To
submit to him? Yes. And we notice here that Jesus leaves no room for the thought that the new ox would
ever think of doing otherwise!

Reading: Matthew 12; Mark 2:23-28; Ex 20:8-11; Ex 31:12-17; 1 Sam 21:1-6