The Bullet Point Bible

Matthew 11

John the Baptist's Question and Jesus' Answer

1 When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question:3 "Are you the one who is to come, or should we look for another?"4 Jesus answered them, "Go tell John what you hear and see:5 The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them6 -and blessed is anyone who takes no offense at me!"

  • Following the commissioning of the twelve (Matthew 10), Jesus continues his own itinerant ministry of teaching and preaching in Galilee.
  • John the Baptist, imprisoned by Herod Antipas (Matthew 14:3-4), hears reports of Jesus' activities.
  • John's question ("Are you the one who is to come?") reflects a potential crisis of expectation. Jesus' ministry, focused on healing and preaching rather than immediate judgment or political liberation, may not have perfectly matched John's messianic anticipation (Matthew 3:11-12).
  • "The one who is to come" was a common designation for the expected Messiah.
  • Jesus responds not with a direct "yes," but by pointing to his actions, which fulfill Old Testament prophecies about the messianic age (Isaiah 29:18-19; Isaiah 35:5-6; Isaiah 61:1).
  • The list of miracles serves as evidence of the Kingdom's arrival through Jesus' ministry: healing, restoration, resurrection life, and good news for the marginalized.
  • The final beatitude (Matthew 11:6) acknowledges that Jesus' messiahship might be challenging or "offensive" to preconceived notions, blessing those whose faith remains despite unmet expectations.
  • This interaction highlights the nature of faith – trusting God's plan even when it unfolds differently than expected.
Jesus Testifies About John the Baptist

7 While they were going away, Jesus began to speak to the crowd about John: "What did you go out into the wilderness to see? A reed shaken by the wind?8 What did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings!9 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:10 ' Look, I am sending my messenger ahead of you,10 who will prepare your way before you .'11 "I tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is!12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it.13 For all the prophets and the law prophesied until John appeared.14 And if you are willing to accept it, he is Elijah, who is to come.15 The one who has ears had better listen!16 "To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another,17 'We played the flute for you, yet you did not dance;17 we wailed in mourning, yet you did not weep.'

  • Jesus affirms John's unique role and character, countering any potential perception of weakness suggested by his imprisonment or questioning.
  • Jesus uses rhetorical questions to establish John's steadfastness (not a reed swayed by popular opinion) and his prophetic austerity (not a courtier in soft clothes).
  • John is declared "more than a prophet" because he is the specific forerunner prophesied in Malachi 3:1 (quoted in Matthew 11:10, combining it with Exodus 23:20).
  • Jesus states John's greatness in the context of the old covenant ("born of women") but contrasts it with the status of even the "least" in the kingdom of heaven, highlighting the superiority of the new covenant era inaugurated by Jesus.
  • Matthew 11:12 is debated: it could refer to the intense spiritual eagerness to enter the kingdom or the violent opposition the kingdom faces from figures like Herod.
  • John marks the transition point between the era of the Law and Prophets and the era of the Kingdom's arrival (Matthew 11:13).
  • Jesus identifies John with the prophesied return of Elijah (Malachi 4:5), who was expected to prepare the way for the Messiah, though this identification requires faith ("if you are willing to accept it").
  • The parable of the children (Matthew 11:16-17) illustrates the generation's contradictory and petulant rejection of God's messengers. They found fault with both John's asceticism ("neither eating nor drinking") and Jesus' engagement with society ("eating and drinking").
  • Accusations against John ("He has a demon!") and Jesus ("a glutton and a drunkard") reveal the critics' unwillingness to accept God's work in either form.
  • "Wisdom is vindicated by her deeds" (or "children" in some manuscripts) means that the true value and divine origin of both John's and Jesus' ministries are proven by their results and impact.
Woes Pronounced on Unrepentant Cities

20 Then Jesus began to criticize openly the cities in which he had done many of his miracles, because they did not repent.21 "Woe to you, Chorazin! Woe to you, Bethsaida! If the miracles done in you had been done 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 exalted to heaven? No, you will be thrown down to Hades! For if the miracles done among you had been done in Sodom, it would have continued to this day.24 But I tell you, it will be more bearable for the region of Sodom on the day of judgment than for you!"

  • Jesus shifts from defending John to denouncing the Galilean towns that witnessed his ministry but failed to repent.
  • Chorazin, Bethsaida, and Capernaum were centers of Jesus' Galilean activity, receiving extraordinary exposure to his miracles and teaching.
  • "Woe" is an expression of grief and judgment, lamenting the cities' missed opportunity and impending consequences.
  • Jesus contrasts these Jewish towns with notoriously wicked Gentile cities from the Old Testament: Tyre and Sidon (known for pride and idolatry, see Ezekiel 26-28; Isaiah 23) and Sodom (synonymous with depravity, see Genesis 19).
  • The principle is that greater revelation brings greater responsibility. These Galilean towns had seen unparalleled divine power, yet remained unrepentant.
  • Jesus asserts that even pagan cities like Tyre, Sidon, and Sodom would have responded with repentance (symbolized by "sackcloth and ashes") if they had witnessed such miracles.
  • The judgment will be "more bearable" for the pagan cities, indicating degrees of accountability based on the level of light and privilege received.
  • Capernaum, Jesus' base of operations (Matthew 4:13), receives the strongest rebuke, contrasting its potential exaltation with its destined descent to Hades (the realm of the dead), signifying judgment.
Jesus' Prayer of Thanksgiving and Invitation

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 intelligent, and have revealed them to little children.26 Yes, Father, for this was your gracious will.27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.28 Come to me, all you who are weary and burdened, and I will give you rest.29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.30 For my yoke is easy to bear, and my load is not hard to carry."

  • This section shifts to a tone of intimate prayer and gracious invitation, contrasting with the preceding woes.
  • Jesus praises God the Father, acknowledging His sovereignty ("Lord of heaven and earth").
  • God's wisdom is shown in revealing kingdom truths not necessarily to the worldly "wise and intelligent" (often the self-sufficient religious elite who rejected Jesus), but to "little children" (those who are humble, receptive, and dependent like children). See 1 Corinthians 1:26-29.
  • This divine choice reflects God's "gracious will" (Matthew 11:26).
  • Jesus declares his unique authority and relationship with the Father: "All things have been handed over to me" points to his supreme authority (cf. Matthew 28:18).
  • There is a unique, mutual knowledge between the Father and the Son. Access to knowing the Father comes exclusively through the Son (Matthew 11:27), highlighting Jesus' essential role in revelation and salvation (John 14:6).
  • Jesus extends a universal invitation to the "weary and burdened" – likely referring to those weighed down by sin, the oppressive interpretations of the Law by religious leaders, and the general hardships of life.
  • He offers "rest," a deep spiritual peace and relief found in relationship with him (cf. Jeremiah 6:16).
  • Taking Jesus' "yoke" means submitting to his teaching, authority, and way of life – becoming his disciple. The yoke was an image of submission, often used in Judaism for submission to the Law.
  • Jesus contrasts his yoke with other burdensome yokes (like legalism). His yoke is "easy" (well-fitting, gracious) and his burden is "light" because it is borne out of love and empowered by his Spirit, and because he is "gentle and humble in heart."
  • This passage offers profound comfort and hope, presenting Jesus as the source of true rest and the revealer of God.

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

To see the NET Bible® study tool go to https://netbible.org.