Jesus and John the Baptist
11 After Jesus had finished
instructing his twelve disciples, he went on from there to teach and preach in
the towns of Galilee.[Greek in their towns]
2 When John, who was in prison,
heard about the deeds of the Messiah, he sent his disciples 3 to ask him, “Are
you the one who is to come, or should we expect someone else?”
4 Jesus replied, “Go back and report
to John what you hear and see: 5 The blind receive sight, the lame walk, those
who have leprosy[The Greek word traditionally translated leprosy was used for various diseases affecting the skin.] are cleansed, the deaf hear, the dead are raised, and the
good news is proclaimed to the poor. 6 Blessed is anyone who does not stumble
on account of me.”
7 As John’s disciples were leaving,
Jesus began to speak to the crowd about John: “What did you go out into the
wilderness to see? A reed swayed by the wind? 8 If not, what did you go out to
see? A man dressed in fine clothes? No, those who wear fine clothes are in
kings’ palaces. 9 Then what did you go out to see? A prophet? Yes, I tell you,
and more than a prophet. 10 This is the one about whom it is written:
“‘I will send my messenger ahead of
you,
who will prepare your way before you.’[Mal. 3:1]
11 Truly I tell you, among those
born of women there has not risen anyone greater than John the Baptist; yet
whoever is least in the kingdom of heaven is greater than he. 12 From the days
of John the Baptist until now, the kingdom of heaven has been subjected to
violence,[Or been forcefully advancing] and violent people have been raiding it. 13 For all the Prophets
and the Law prophesied until John. 14 And if you are willing to accept it, he
is the Elijah who was to come. 15 Whoever has ears, let them hear.
16 “To what can I compare this
generation? They are like children sitting in the marketplaces and calling out
to others:
17 “‘We played the pipe for you,
and you did not dance;
we sang a dirge,
and you did not mourn.’
18 For John came neither eating nor
drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and
drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax
collectors and sinners.’ But wisdom is proved right by her deeds.”
Woe on Unrepentant Towns
20 Then Jesus began to denounce the
towns in which most of his miracles had been performed, because they did not
repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles
that were performed in you had been performed in Tyre and Sidon, they would
have repented long ago in sackcloth and ashes. 22 But I tell you, it will be
more bearable for Tyre and Sidon on the day of judgment than for you. 23 And
you, Capernaum, will you be lifted to the heavens? No, you will go down to
Hades.[That is, the realm of the dead] For if the miracles that were performed in you had been performed in
Sodom, it would have remained to this day. 24 But I tell you that it will be
more bearable for Sodom on the day of judgment than for you.”
The Father Revealed in the Son
25 At that time Jesus said, “I
praise you, Father, Lord of heaven and earth, because you have hidden these
things from the wise and learned, and revealed them to little children. 26 Yes,
Father, for this is what you were pleased to do.
27 “All things have been committed
to me by my Father. No one knows the Son except the Father, and no one knows
the Father except the Son and those to whom the Son chooses to reveal him.
28 “Come to me, all you who are
weary and burdened, and I will give you rest. 29 Take my yoke upon you and
learn from me, for I am gentle and humble in heart, and you will find rest for
your souls. 30 For my yoke is easy and my burden is light.”
NOTES:
11:1 The closing formula of the discourse refers back to the
original addressees, the Twelve.
11:2–12:50 The narrative section of the third book deals
with the growing opposition to Jesus. It is largely devoted to disputes and
attacks relating to faith and discipleship and thus contains much
sayings-material, drawn in large part from Q.
11:2 In prison: see Mt 4:12; 14:1–12. The works of the
Messiah: the deeds of Mt 8–9.
11:3 The question probably expresses a doubt of the Baptist
that Jesus is the one who is to come (cf. Mal 3:1) because his mission has not
been one of fiery judgment as John had expected (Mt 3:2).
11:5–6 Jesus’ response is taken from passages of Isaiah (Is
26:19; 29:18–19; 35:5–6; 61:1) that picture the time of salvation as marked by
deeds such as those that Jesus is doing. The beatitude is a warning to the
Baptist not to disbelieve because his expectations have not been met.
11:7–19 Jesus’ rebuke of John is counterbalanced by a
reminder of the greatness of the Baptist’s function (Mt 11:7–15) that is
followed by a complaint about those who have heeded neither John nor Jesus (Mt
11:16–19).
11:9–10 In common Jewish belief there had been no prophecy
in Israel since the last of the Old Testament prophets, Malachi. The coming of
a new prophet was eagerly awaited, and Jesus agrees that John was such. Yet he
was more than a prophet, for he was the precursor of the one who would bring in
the new and final age. The Old Testament quotation is a combination of Mal 3:1;
Ex 23:20 with the significant change that the before me of Malachi becomes
before you. The messenger now precedes not God, as in the original, but Jesus.
11:11 John’s preeminent greatness lies in his function of
announcing the imminence of the kingdom (Mt 3:1). But to be in the kingdom is
so great a privilege that the least who has it is greater than the Baptist.
11:12 The meaning of this difficult saying is probably that
the opponents of Jesus are trying to prevent people from accepting the kingdom
and to snatch it away from those who have received it.
11:13 All the prophets and the law: Matthew inverts the
usual order, “law and prophets,” and says that both have prophesied. This
emphasis on the prophetic character of the law points to its fulfillment in the
teaching of Jesus and to the transitory nature of some of its commandments (see
note on Mt 5:17–20).
11:16–19 See Lk 7:31–35. The meaning of the parable (Mt
11:16–17) and its explanation (Mt 11:18–19b) is much disputed. A plausible view
is that the children of the parable are two groups, one of which proposes
different entertainments to the other that will not agree with either proposal.
The first represents John, Jesus, and their disciples; the second those who
reject John for his asceticism and Jesus for his table association with those
despised by the religiously observant. Mt 11:19c (her works) forms an inclusion
with Mt 11:2 (“the works of the Messiah”). The original form of the saying is
better preserved in Lk 7:35 “…wisdom is vindicated by all her children.” There
John and Jesus are the children of Wisdom; here the works of Jesus the Messiah
are those of divine Wisdom, of which he is the embodiment. Some important
textual witnesses, however, have essentially the same reading as in Luke.
11:21 Tyre and Sidon were pagan cities denounced for their
wickedness in the Old Testament; cf. Jl 4:4–7.
11:23 Capernaum’s pride and punishment are described in
language taken from the taunt song against the king of Babylon (Is 14:13–15).
11:25–27 This Q saying, identical with Lk 10:21–22 except
for minor variations, introduces a joyous note into this section, so dominated
by the theme of unbelief. While the wise and the learned, the scribes and
Pharisees, have rejected Jesus’ preaching and the significance of his mighty
deeds, the childlike have accepted them. Acceptance depends upon the Father’s
revelation, but this is granted to those who are open to receive it and refused
to the arrogant. Jesus can speak of all mysteries because he is the Son and
there is perfect reciprocity of knowledge between him and the Father; what has
been handed over to him is revealed only to those whom he wishes.
11:28–29 These verses are peculiar to Matthew and are
similar to Ben Sirach’s invitation to learn wisdom and submit to her yoke (Sir
51:23, 26).
11:28 Who labor and are burdened: burdened by the law as
expounded by the scribes and Pharisees (Mt 23:4).
11:29 In place of the yoke of the law, complicated by
scribal interpretation, Jesus invites the burdened to take the yoke of
obedience to his word, under which they will find rest; cf. Jer 6:16.
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