Matthew 11:5
The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.
Poverty and the GospelH. W. Beecher.Matthew 11:5
Preaching for the PoorC. H. Spurgeon.Matthew 11:5
Tendency of the Gospel to Level UpH. W. Beecher.Matthew 11:5
The Classes Christ HelpedR. Tuck Matthew 11:5
The Climax of WondersH. E. Thomas.Matthew 11:5
The Gospel Especially Addressed to the PoorH. Stowell, M. A.Matthew 11:5
The Gospel for the PoorDr. Guthrie.Matthew 11:5
The Gospel Kindles Noble Principles Within the Heart of the PoorH. Stowell, M. A.Matthew 11:5
The Gospel of the PoorDean Perowne, D. D.Matthew 11:5
The Gospel Preached to the PoorN. Paterson.Matthew 11:5
The Gospel Preached to the PoorH. Allen, M. A .Matthew 11:5
The Right of the PoorR. W. Hamilton, D. D.Matthew 11:5
Conflicts with UnbeliefMatthew 11:1-5
Doubt, a Means to FaithA. Raleigh, D. D.Matthew 11:1-5
DoubtingA. Raleigh, D. D.Matthew 11:1-5
John's InquiryFrancis Atterbury.Matthew 11:1-5
John's Message to JesusW. PaIey.Matthew 11:1-5
Marks of Convincing MiraclesFrancis Atterbury.Matthew 11:1-5
Morbid Self-SuspicionsMatthew 11:1-5
Natural Melancholy Obstructs the Sense of Divine ComfortBishop Hopkins.Matthew 11:1-5
Proving Jesus to be the MessiasJ. Tillotson, D. D.Matthew 11:1-5
The MessiahE. Blencowe, M. A.Matthew 11:1-5
Third Sunday in AdventJ. A. Seiss, D. D., Dr. Ritchie.Matthew 11:1-5
Truth not Afraid of the LightJ. Brierley, B. A.Matthew 11:1-5
The Credentials of MessiahJ.A. Macdonald Matthew 11:1-6
John's InquiryMarcus Dods Matthew 11:1-11
The Forearming Against a Foreseen UnbeliefP.C. Barker Matthew 11:2-30

The point of the answer sent by our Lord to John is usually thought to be the proof he was giving of his Divine power; he was opening the eyes of the blind; he was making the lame walk; he was cleansing the lepers; he was unstopping the ears of the deaf; he was raising the dead. Must he not, then, be the Messiah? Nicodemus properly argued, "Rabbi, we know that thou art a Teacher come from God, for no man can do these miracles that thou doest, except God be with him." And yet it may be that this was not our Lord's precise point. Indeed, John knew all about these miracles, and it was because he could not make up his mind about them that he sent the inquiry. It may be that our Lord fixed the attention of the messengers on the kinds of persons for whom he was working, and the character of the work he was doing for them. And we can see that just this would be the most suggestive and helpful answer for John. It would show him that Jesus was Messiah in a spiritual sense. "It might seem, at first sight, as if the thing that would make fitting impression on John was the display of Divine power in these miracles of healing and restoration. It would seem as if John would be bound to argue that he must be Divine who could do such mighty works. But that is only the surface-teaching of the miracles. The prominent thing in our Lord's response is his pointing out who it is gets the benefit of his work; it is as if he had said, "See all you can, but be sure to notice and to tell John this - it is the blind who are being blessed; it is the lame, it is the lepers, it is the deaf, who are being blessed; it is the poor who are being savingly blessed." It is as if the Lord had said, "Be sure and point out to John the character of my work; that will be an all-sufficient answer to his question." Jesus worked for those who were sufferers because of sin. He came to be "God saving men from their sins." Jesus did not touch national disabilities, social struggles, class weaknesses, or political contentions; these things formed no sphere for him. Where sin had been, there he went. Where sin was, there he came. What sin had done, that he strove to remedy. So the suffering made for him a sphere. The ignorant, the poor, the perishing, were ready for his gospel. - R.T.

And the poor have the gospel preached to them.
I. LET US STATE THE SENTIMENT OF THE TEXT. We understand it to intend the poor in condition, and not the poor in spirit.

1. The gospel is not preached to the poor in order to mix itself with the questions of civil distinctions.

2. It is not that the gospel regards social distinctions as chiefly important.

3. It is not that the gospel takes the same view of these respective classifications which we are accustomed to entertain.

4. It is not that the gospel is merely adapted to the humble spheres and employments of life.

5. It is not that the gospel is unworthy the attention of the most educated minds.

6. This announcement is not only declarative but predictive.


1. To demonstrate the Divine independence,

2. To explain the apparent inequalities of Providence. If the poor are denied worldly wealth; they can have durable riches.

3. To establish the necessity of a Divine revelation. The poor show the perplexity of other systems; Christianity commenced where they failed.

4. To exhibit the true importance of man.

6. To relieve the heaviest severity of present trouble. The gospel is " the tender mercy of our God."

6. To unfold the true genius of the Christian faith.

7. To intimate the spirituality of Christian blessings and rewards.

8. To place before us the value of predispositions in the reception of Christianity.

9. To bind the institutions of the gospel with the perpetuity of an inevitable human condition — "The poor ye have always with you."


1. It was the accomplishment of prophecy.

2. It distinguished it from all other systems of philosophy and religion.

3. It took a survey of human nature profound as it was new.

4. It reflects most amiably on the character of the Christian Founder.

5. Its Divine efficacy is proved to be complete.

6. The truth of Christianity borrows new evidence from its operations on the poor, when we remember the nature of the principles which it has inculcated.

7. In this progress of the gospel we must seek an adequate cause.

(R. W. Hamilton, D. D.)

We shall more clearly see how it is that Christ's gospel is for the poor, if we contrast it with some of the many human schemes which we are assured are an excellent substitute for the gospel of Christ.

1. There is that parody of the gospel of Christ which I will call the gospel of philanthropy. This gospel says educate the poor, refine their tastes, open your museums on the Sunday. These things have softening and humanising influence, so long as they are not made substitutes for religion. But there is a refined sensuousness as well as a brutal. These things will not save man.

2. There is the gospel of science. This gospel says to the poor man, "Your condition is the result of inevitable laws. It is the rule of nature that in the struggle for existence the weakest shall go to the wall. If therefore you are weak you must submit to the common lot." This gospel gives no comfort.

3. There is the gospel of socialism. This says "All men have equal rights. The rich are your oppressors your poverty is the result of cruel laws made by the rich for their benefit." Wreck these and you will soon correct the inequality. This is a gospel of hate. But the gospel of Jesus Christ is the gospel of power, for it is the gospel of good tidings; of Him who was poor. And what makes this gospel so strong and attractive is that it is a gospel of sympathy. It is also a gospel of hope, because it is the gospel of the resurrection. It is a gospel of brotherhood.

(Dean Perowne, D. D.)

Christ's gospel was one of mercy to the poor. His conduct fortified His words. His earliest life was of poverty. His miracles were not philosophical enigmas; but of mercy to helpless sufferers. Thus Christ represented the best spirit of the Old Testament. The genius of the Jewish Scriptures is that of mercy to the poor; the prophets denounced avarice. This view of the gospel also fits in with the order of the unfolding of human life and human society. It takes sides with the poor, and so the universal tendency of Providence and of history, slowly unfolded, is, nevertheless, on the whole, going from low to high, from worse to better, and from good toward the perfect. When we consider, we tee that man begins as a helpless thing, a baby zero without a figure before it; and every step in life adds a figure to it and gives it more and more worth. On the whole, the law of unfolding throughout the world is from lower to higher, and though, when applied to the population of the globe, it is almost inconceivable; still, with many back-sets and reactions, the tendency of the universe is thus from lower to higher. Why? Let any man consider whether there is not of necessity a benevolent intelligence somewhere, that is drawing up from the crude toward the ripe, from the rough toward the smooth, from bad to good, and from good through better toward best; and the tendency upward runs like a golden thread through the history of the whole world, both in the unfolding of human life and in the unfolding of the race itself. Thus the tendency of nature is in accordance with the tendency of the gospel as declared by Jesus Christ — namely, that it is a ministry of mercy to the needy. The causes of poverty are worthy consideration.

1. Climate and soil have much to do with it. Men whose winters last nine months, as in extreme north, cannot be rich. Some live on borders of deserts.

2. Bad government is a public source of poverty. Property is insecure.

3. Ignorance or undevelopedness of mind is a great cause of poverty. All property is matter that has been shaped to uses by intelligent skill. It is the husbandman who thinks, foresees, and calls on natural laws to serve Him whose farm brings forth one hundred fold.

4. The appetites and passions of men are the causes of poverty. The men of animalism are always at the bottom of society. All these causes indicate that the poor need moral and intellectual culture. To preach the gospel to the poor is to awaken the mind of the poor. It is a gospel of prosperity. Its primary result is to develop the man himself; to give him such qualities that he will not need relief. The gospel changed from a spirit of humanity into a philosophical system of doctrine, is perverted. Churches organized upon elective affinities are contrary to the spirit of the gospel. Art and intellectual communion right; but must not abandon humanity. The church needs poor men; it needs familiarity with universal human nature.

(H. W. Beecher.)

So, make the common people grow, and there is nobody tall enough to be much higher. When you cross the continent on the Union Pacific Railway and reach the Rocky Mountains, you do not know it. You have been running up at a rate that seemed as if you were in a valley almost. It simply was because the grade was so easy on this side that when you got up to the top of the mountains they do not seem any higher than the plains below, and it is rising so gradually that first made them seem so low. But when you begin to go on the other side, and plunge down the gorges and canons, the mountains seem very high from those low points. The general tendency of Christian democratic institutions is to raise the average of mankind, and as the average goes up it becomes harder and harder for single men to stand as much above the level of their fellow-men as they did formerly.

(H. W. Beecher.)

1. That the gospel must be preached where the poor can come and hear it.

2. It must be preached attractively before the poor will come to hear it.

3. It must be preached simply.

(C. H. Spurgeon.)

1. That the tendency of the gospel is to raise society.

2. That the gospel dignifies man independently of his outward circumstances.

3. The great simplicity of the gospel.

4. The freeness of the gospel.

5. The inherent power of the gospel.

(1)The gospel is the only system adapted to man.

(2)It is the most favourable system to the working class.

(3)That it is by the influence of the gospel alone that the world can be reformed.

(4)That those only who believe the gospel can enjoy its blessings.

(H. E. Thomas.)

The law.

I. ITS EXCELLENCY. This provision of the gospel for the poor was a new thing; it was a charity unknown before. The excellency of its effects. What exaltation of hope and character it substitutes for cheerless poverty. It cultivates the moral wilderness.


(N. Paterson.)



1. Clearly.

2. Fully.

3. Affectionately.

4. Faithfully.

5. As the Word of God.

III. THE OBJECTS WHICH ARE ESPECIALLY BROUGHT BEFORE US IN THE TEXT — "the poor." The gospel knows no partiality. The poor in spirit also have the gospel preached to them.

(H. Allen, M. A .)

1. Because it is peculiarly adapted to their capacities.

2. Also to their means. It is not a costly purchase.

3. It is suited to their opportunities, It is not limited to time or place, but is a thing of the heart, and can be professed consistently with daily toil.The gospel is glad tidings to the poor.

1. It elevates in rank.

2. It promotes the terrestrial happiness.

3. It lights up the hope of immortality.

(H. Stowell, M. A.)

Let me here state a simple fact relative to Sunday School instruction by way of illustration. The earliest Sunday School which was instituted, as far as I have been able to collect, was in a valley in Gloucestershire, by a manufacturer, who, though not a man of piety himself, was moved by the state of ignorance of the little ones released on the day of rest from their labours in the factory, and from all restraint; he built a school, and employed a holy old man to bring them into this fold, where they were fostered in simplicity and security. Years rolled on, and that rich manufacturer was reduced by vicissitudes in trade to great distress; and as he was walking in the streets in the midst of his poverty, he was accosted by a man in the garb of soldier, who said, "How glad am I to see you." The manufacturer replied, "I know you not." The man rejoined, "Ah! but I know you, sir; it was in your school that I was taught to read the Word of God, which has been my comfort in all my wanderings." "It cheers me," said the man of sorrows, "changed as you see me; I was then rich, but am now poor." "Say you so?" exclaimed the soldier, "I have just received a pension; you cannot work for your broad, but I can work for mine, and that pension shall be yours." He pressed upon him his little all, for which he had toiled and bled in his country's defence. "Never," said the afflicted man, when relating this incident, "did I before comprehend the meaning of that promise, 'Cast thy bread upon the waters, and it shall be found after many days.'" Oh, what a sublime description — or rather, what a sublime action! It is worth ten thousand sentiments. There was the magnificent character and majesty of soul, which nothing but Christian principle can give, and compared with which, all the deeds of ordinary philanthropy are but the glow-worm's light to the splendour of the mid-day. That poor man had no learning but what he derived from the gospel; but see how it elevated his soul.

(H. Stowell, M. A.)

It is the high-born chiefly that approach the person of the sovereign, enjoy the honours of the palace, and fill the chief offices of the state. Royal favours seldom descend so low as humble life. The grace of our King, however, is like those blessed dews that, while the mountain tops remain dry, lie thick in the valleys; and, leaving the proud and stately trees to stand without a gem, hang the lowly bush with diamonds, and sow the sward broadcast with orient pearl. This is the kingdom for the mean, and the meek, and the poor, and the humble!

(Dr. Guthrie.)

Elias, Elijah, Jesus, John
Bethsaida, Capernaum, Chorazin, Galilee, Sidon, Sodom, Tyre
Able, Blind, Clean, Cleansed, Cripples, Cured, Dead, Deaf, Ears, Glad, Gospel, Hearing, Lame, Lepers, Leprosy, News, Open, Poor, Preached, Proclaimed, Raised, Receive, Sight, Tidings, Walk, Walking
1. John sends his disciples to Jesus.
7. Jesus' testimony concerning John.
16. The perverse judgment of the people concerning the Son.
20. Jesus upbraids Korazin, Bethsaida, and Capernaum;
25. and praising his Father's wisdom in revealing the Gospel to the simple,
28. he calls to him those who are weary and burdened.

Dictionary of Bible Themes
Matthew 11:5

     2066   Christ, power of
     2363   Christ, preaching and teaching
     2377   kingdom of God, entry into
     5134   blindness, natural
     5147   deafness
     5149   eyes
     5159   hearing
     5197   walking
     5297   disease
     5426   news
     5449   poverty, remedies

Matthew 11:1-5

     7755   preaching, importance

Matthew 11:2-5

     1416   miracles, nature of

Matthew 11:2-6

     5098   John the Baptist
     8105   assurance, basis of

Matthew 11:3-5

     2351   Christ, miracles

Matthew 11:3-6

     8837   unbelief, and life of faith

Matthew 11:4-5

     2081   Christ, wisdom
     5278   cripples
     9140   last days

Matthew 11:4-6

     2333   Christ, attitude to OT
     8724   doubt, dealing with

Matthew 11:5-6

     5162   lameness

The Friend of Publicans and Sinners
'The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children,'--MATT. xi. 19. Jesus very seldom took notice of His enemies' slanders. 'When He was reviled He reviled not again.' If ever He did, it was for the sake of those whom it harmed to distort His beauty. Thus, here He speaks, without the slightest trace of irritation, of the capricious inconsistency of condemning Himself and John
Alexander Maclaren—Expositions of Holy Scripture

Sodom, Capernaum, Manchester
'Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not.' --MATT. xi. 20. These words, and the woes which they introduce, are found in another connection in Luke's Gospel. He attaches them to his report of the mission of the seventy disciples. Matthew here introduces them in an order which seems not to depend upon time, but upon identity of subject. It is his method in his Gospel to group together similar events, as we have it exemplified, for instance,
Alexander Maclaren—Expositions of Holy Scripture

Christ's Strange Thanksgiving
'I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.' --MATT. xi. 25. When Jesus was about to cure one dumb man, He lifted up His eyes to heaven and sighed. Sorrow filled His soul in the act of working deliverance. The thought of the depth of the miseries He had come to heal, and of the ocean of them which He was then diminishing but by one poor drop, saddened Him. When Jesus thought of the woes that had
Alexander Maclaren—Expositions of Holy Scripture

John's Doubts of Jesus, and Jesus' Praise of John
'Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto Him, Art Thou He that should come, or do we look for another? 4. Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6. And blessed is he, whosoever shall not be offended in Me. 7.
Alexander Maclaren—Expositions of Holy Scripture

The Rest Giver
'Come unto Me, all ye that labour and are heavy laden, and I will give you rest. 29. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls.'--MATT. xi. 28, 29. One does not know whether tenderness or majesty is predominant in these wonderful words. A divine penetration into man's true condition, and a divine pity, are expressed in them. Jesus looks with clearsighted compassion into the inmost history of all hearts, and sees the toil and the
Alexander Maclaren—Expositions of Holy Scripture

Rest for the Weary
Come unto me, all ye that labour and are heavy laden, and I will give you rest. W hich shall we admire most -- the majesty, or the grace, conspicuous in this invitation? How soon would the greatest earthly monarch be impoverished, and his treasures utterly exhausted, if all, that are poor and miserable, had encouragement to apply freely to him, with a promise of relief, fully answerable to their wants and wishes! But the riches of Christ are unsearchable and inexhaustible. If millions and millions
John Newton—Messiah Vol. 1

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

The Yoke of Christ.
"Take My yoke upon you, and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls; for My yoke is easy, and My burden is light."--Matt. xi. 29, 30. These words, which are brought before us in the Gospel of to-day's festival[1], are also found in the address made to us upon Ash Wednesday, in which we are told that if we "return unto Him who is the merciful Receiver of all true penitent sinners, if we will take His easy yoke and light burden upon us, to follow Him
John Henry Newman—Parochial and Plain Sermons, Vol. VII

On the Words of the Gospel, Matt. xi. 2, "Now when John Heard in the Prison the Works of the Christ, He Sent by his Disciples,
1. The lesson of the Holy Gospel has set before us a question touching John the Baptist. May the Lord assist me to resolve it to you, as He hath resolved it to us. John was commended, as ye have heard, by the testimony of Christ, and in such terms commended, as that there had not risen a greater among those who were born of women. But a greater than he had been born of a Virgin. How much greater? Let the herald himself declare, how great the difference is between himself and his Judge, whose herald
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xi. 25, "I Thank Thee, O Father, Lord of Heaven and Earth, that Thou Didst Hide These Things From
1. When the Holy Gospel was being read, we heard that the Lord Jesus exulted in Spirit, and said, "I confess to Thee, O Father, Lord of heaven and earth, for that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." [2252] Thus much to begin [2253] with, we find before we pass on further, if we consider the words of the Lord with due attention, with diligence, and above all with piety, that we ought not invariably to understand when we read of "confession" in
Saint Augustine—sermons on selected lessons of the new testament

Again on the Words of the Gospel, Matt. xi. 25, "I Thank Thee, O Father, Lord of Heaven and Earth," Etc.
1. We have heard the Son of God saying, "I confess to Thee, O Father, Lord of heaven and earth." What doth he confess to Him? Wherein doth he praise Him? "Because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." [2288] Who are the "wise and prudent"? Who the "babes"? What hath He hid from the wise and prudent, and revealed unto babes? By the "wise and prudent," He signifieth those of whom St. Paul speaks; "Where is the wise? where is the scribe? where is the
Saint Augustine—sermons on selected lessons of the new testament

Again on the Words of the Gospel, Matt. xi. 28, "Come unto Me, all Ye that Labour and are Heavy Laden, and I Will Give You
1. It seems strange to some, Brethren, when they hear the Lord say, "Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take my yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy and My burden is light." [2323] And they consider that they who have fearlessly bowed their necks to this yoke, and have with much submission taken this burden upon their shoulders, are tossed about and exercised by so great
Saint Augustine—sermons on selected lessons of the new testament

The Sinner's Friend
"Savior of sinners they proclaim, Sinners of whom the chief I am." What the invidious Jews said in bitter spleen, has been turned by the Holy Spirit to the most gracious account. Where they poured out vials of hate, odours of sacred incense arise. Troubled consciences have found a sweet balm in the very sound. Jesus, "the friend of publicans and sinners," has proved himself friendly to them, and they have become friends with him; so completely has he justified the very name which his enemies gave
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Rest, Rest
We will, this morning, if we can, conduct you into the inner chambers of out text, place its words under the microscope, and peer into the recesses of each sentence. We only wish our microscope were of a greater magnifying power, and our ability to expound the text more complete; for there are mines of instruction here. Superficially read, this royal promise has cheered and encouraged tens of thousands, but there is a wealth in it which the diligent digger and miner shall alone discover. Its shallows
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Holy violence
"But," says one, "do you wish us to understand, that if a man is to be saved he must use violence and vehement earnestness in order to obtain salvation?" I do, most assuredly; that is the doctrine of the text. "But," says one, "I thought it was all the work of God." So it is, from first to last. But when God has begun the work in the soul, the constant effect of God's work in us is to set us working; and where God's Spirit is really striving with us, we shall begin to strive too. This is just a test
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Meek and Lowly One
I. First, then, I am to consider THE FIRST QUALITY WHICH JESUS CHRIST CLAIMS. He declares that he is "MEEK." Christ is no egotist; he takes no praise to himself. If ever he utters a word in self-commendation, it is not with that object; it is with another design, namely that he may entice souls to come to him. Here, in order to exhibit this meekness, I shall have to speak of him in several ways. 1. First, Christ is meek, as opposed to the ferocity of spirit manifested by zealots and bigots. Take,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Powerful Persuasives
I HAVE preached to you, dear friends, several times from the words, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." There is such sweetness in the precept, such solace in the promise, that I could fain hope to preach from it many times more. But I have no intention just now to repeat what I have said in any former discourse, or to follow the same vein of thought that we have previously explored. This kindly and gracious invitation needs only to be held up in different
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

Sermon for the Sixth Sunday after Epiphany
(From the Gospel for St. Matthias'-day, 24th February) Of the proper marks of true humility. Matt. xi. 29.--"Learn of Me, for I am meek and lowly in heart." CHRIST, our blessed Lord, the true master and teacher of all art and virtue, and a pattern of all perfection, when He came down from Heaven to instruct us poor ignorant men, did not see fit to make use of great subtleties, or mysterious and ingenious statements of truth; but in short, plain, simple words He delivered to us a maxim, and gave us
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Sermon for the Third Sunday in Advent
(From the Gospel for the day) How that we must wholly come out from ourselves, that we may go into the wilderness and behold God. Matt. xi. 7.--"What went ye out into the wilderness for to see?" OUR Lord Jesus Christ said unto the Jews, "What went ye out into the wilderness for to see? A reed shaken with the wind?" In these words let us consider three things: First, the going out; secondly, the wilderness; thirdly, what we are to see there. First, let us consider the going out. This blessed going
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Sixth Day. Thankfulness.
"I thank Thee, O Father, Lord of heaven and earth."--Matt. xi. 25. A thankful spirit pervaded the entire life of Jesus, and surrounded with a heavenly halo His otherwise darkened path. In moments we least expect to find it, this beauteous ray breaks through the gloom. In instituting the memorial of His death, He "gave thanks!" Even in crossing the Kedron to Gethsemane, "He sang an hymn!" We know in seasons of deep sorrow and trial that every thing wears a gloomy aspect. Dumb Nature herself to
John R. Macduff—The Mind of Jesus

Fifth Day. Meekness.
"I am meek and lowly in heart."--Matt. xi. 29. There is often a beautiful blending of majesty and humility, magnanimity and lowliness, in great minds. The mightiest and holiest of all Beings that ever trod our world was the meekest of all. The Ancient of Days was as the "infant of days." He who had listened to nothing but angel-melodies from all eternity, found, while on earth, melody in the lispings of an infant's voice, or in an outcast's tears! No wonder an innocent lamb was His emblem, or
John R. Macduff—The Mind of Jesus

"I Will Give You Rest. "
A COMMUNION ADDRESS AT MENTONE. "I will give you rest."--Matthew xi. 28. "I WILL GIVE YOU REST." WE have a thousand times considered these words as an encouragement to the labouring and the laden; and we may, therefore, have failed to read them as a promise to ourselves. But, beloved friends, we have come to Jesus, and therefore He stands engaged to fufil this priceless pledge to us. We may now enjoy the promise; for we have obeyed the precept. The faithful and true Witness, whose word is truth,
Charles Hadden Spurgeon—Till He Come

A Devout Exhortation to the Holy Communion the Voice of Christ
Come unto Me, all ye that labour and are heavy laden, and I will refresh you,(1) saith the Lord. The bread that I will give is My flesh which I give for the life of the world.(2) Take, eat: this is My Body, which is given for you; this do in remembrance of Me.(3) He that eateth My flesh and drinketh My blood dwelleth in Me and I in him. The words that I speak unto you, they are spirit, and they are life.(4) (1) Matthew xi. 28 (2) John vi. 51. (3) Matthew xxi. 26; Luke xxii. 19. (4) John vi.
Thomas A Kempis—Imitation of Christ

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

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