Jesus’ implicit criticism of the people and their leaders in Matthew 11:12-15 is made explicit in Matthew 11:16–19a, where he asks to what he should compare this generation
: the generation living from the days of John the Baptist until now
(Matthew 11:12a), the generation that may see the fulfilment of prophecy (Matthew 11:13–14). Israel did not heed the preaching of the kingdom, using the excuse that they were offended by the form of that preaching, as seen in Matthew 11:18–19, where Jesus says that they accepted neither John the Baptist in the desert nor Jesus among the people—thus increasing their guilt.
Just as in Matthew 11:7–15, which conveyed the impression of John the Baptist’s preaching, Jesus then makes a proclamation about the kingdom, so in Matthew 11:19–24, the attitude of the people is further condemned by words of woe against the ungodly cities where Jesus had worked most and yet had found no faith. Hence the dreadful judgment. The more grace is despised, the heavier the punishment. Although Jesus knew that it had to happen this way (John 13:1–20), he feels the same kind of grief as his sorrow over Jerusalem (Matthew 23:37).
Matthew 11:25–30 ends the chapter with a doxology directed to God and an invitation to the people. The depth of its contents about the Father and the Son match the gospel of John.
On the surface, Jesus had seen much fruit from his work. The crowds gladly listened to him (Matthew 7:29), and came in great numbers to be healed (Matthew 8:10, Matthew 8:16), but Matthew 11:1–30 shows that their attachment to Jesus was only external; people had come to him, but with little true faith (John 2:23–25; Matthew 6:1–8:34).
Jesus focuses now on the inner circle of the twelve. The crowd is still mentioned, but more as a rejected people and as a foil for teaching the disciples (Matthew 13:13–17). While most of Israel turns away, this is in line with prophecy: only a small remnant will be saved, but in that remnant Israel itself is preserved (Isaiah 6:13; Matthew 12:17–21; Romans 11:26). It is at this critical moment that Jesus stands as mediator: in a unique relationship to the Father, but also offering rest to those who approach him—but limiting that call to those in Israel who recognize themselves as weary and burdened. (Matthew 11:28; see Isaiah 66:2b).
In Matthew 11:12–15 implicit criticism is directed at the people and their leaders. Jesus now makes this criticism explicit in Matthew 11:16–19a, where he asks to what he should compare this generation.
This was a generation living in the decisive period from the days of John the Baptist until now
(Matthew 11:12a), the very generation that may witness the fulfilment of this prophecy (Matthew 11:13–14).
Israel claimed to be offended by the preachers of the gospel, but the reality is that they refused to listen to the preaching of the kingdom itself—the rejection of the form in which that preaching came was merely put forward as a pretext. This becomes clear from Matthew 11:18–19 where it is pointed out that, whatever the form was—that is, whether it was John the Baptist in the desert or Jesus among the people—it was never considered acceptable. As they stumbled over the wisdom of God, Israel became all the more guilty, as it had already become evident that the wisdom of God was acting rightly.1
Just as in Matthew 11:7–15, which conveyed the impression of John the Baptist’s preaching, a proclamation by the Saviour followed concerning the kingdom of God, so here in Matthew 11:19–24, the impression made upon the people is followed by a word of woe against the ungodly cities. Jesus had worked within the holy circle of God’s people, and yet even there—where he was most welcomed—he found no faith. Hence the dreadful judgment. The more grace is despised, the heavier the punishment. Although Jesus knew that it had to happen in this way (John 13:1–20), one can nevertheless speak of a disappointment—or at least of a grief—of Jesus, which may be placed on the same level as his sorrow over Jerusalem (Matthew 23:37).2
In Matthew 11:25–30 the chapter is concluded with an exalted doxology and an earnest invitation. Jesus directs himself to both God as well as to the people. The depth of its contents about the Father and the Son correspond to the gospel of John.3
Here in this passage we find the first highlight of the manifestation of the Gospel. On the surface, Jesus had thus far seen much fruit from his work. The crowds had gladly listened to him (Matthew 7:29), and in great numbers they came to him to be healed (Matthew 8:10, Matthew 8:16). Yet Matthew 11:1–30 reveals that the people’s attachment to Jesus was only external; although the people had come to him, there was as yet no true faith (see more broadly John 2:23–25 and Matthew 6:1–8:34).
The work directed toward the crowds is now concluded, and Jesus begins to withdraw himself into the inner circle of the twelve. To be sure, this happens only gradually, as even in what follows, the crowd is still mentioned, but increasingly as a rejected people and as a foil for teaching the disciples (Matthew 13:13–17). This by no means implies that the ministry of Jesus had failed, however. The majority of Israel indeed turns away, but this is fully in line with prophecy: only a small remnant will be saved, but in that remnant Israel itself is preserved (Isaiah 6:13,Isaiah 53:1–3; Matthew 12:17–21; Romans 11:26).
It is precisely at this critical moment in his ministry that Jesus affirms his mediatorship. He stands in a most unique relationship to the Father, but he also offers rest to those who approach him. Yet the call is now limited: it no longer goes out to Israel as a whole, but specifically to the weary and burdened within Israel. To recognize the call as being directed to you as weary and burdened, you must first recognize yourself as such (see Isaiah 66:2b).4
16 “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates,