Matthew 11 · KJV
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Matthew 11

John's question from prison

And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. Now when John had heard in the prison the works of Christ, he sent two of his disciples, And said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 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. And blessed is he, whosoever shall not be offended in me.

After instructing the Twelve, Jesus goes on teaching in the towns. John the Baptist, in prison, hears about Jesus' deeds and sends his disciples to ask whether Jesus is 'the one who is to come'. Jesus points to what they hear and see: the blind see, the lame walk, the dead are raised, and the poor hear good news.

What does this mean?

'He that should come' (KJV) was a way of referring to the expected deliverer. 'Offended in me' (KJV) means put off, or caused to stumble, because of Jesus.

Historical context

According to the Jewish historian Josephus, Herod Antipas imprisoned John at Machaerus, a fortress east of the Dead Sea. Jesus' reply gathers phrases from Isaiah (29:18–19; 35:5–6; 61:1) about the age of salvation.

Why does it matter?

John had announced a fiery judge (3:10–12); Jesus' answer stresses healing and good news, which may explain John's question. The list sums up the miracles narrated in chapters 8–9.

Editorial notes, not scripture.

Jesus speaks about John

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.

But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. 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.

Jesus praises John as more than a prophet: the messenger who prepares the way, and the Elijah who was expected to come. Yet he criticises 'this generation', which dismissed John as too austere and Jesus as too sociable, like children who will join neither a wedding game nor a funeral game.

  • Scripture connection · Quotation

    Matthew 11:10 quotes Malachi 3:1 · Exodus 23:20

    Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
    Malachi 3:1 · KJV
    Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
    Exodus 23:20 · KJV

    Malachi promised a messenger who would prepare for the Lord's coming. Jesus identifies John the Baptist as that messenger.

What does this mean?

'A reed shaken with the wind' suggests a fickle person; some scholars see an allusion to Herod Antipas, whose early coins showed a reed. 'Winebibber' (KJV) means drunkard. Verse 12, about the kingdom 'suffering violence', is notoriously difficult; interpreters differ on whether it describes attacks on the kingdom or people forcefully pressing into it.

Historical context

Malachi 4:5 promised that Elijah would return before the day of the Lord, and the expectation was widespread.

Why does it matter?

The identification of John with Elijah returns in 17:10–13. The two opposite complaints show that the problem lies in the hearers' refusal, not in the messengers' style. 'Wisdom is justified of her children' (KJV) means wisdom is proved right by its results.

Editorial notes, not scripture.

Woe to unrepentant towns

Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

Jesus denounces the towns where most of his miracles were done, Chorazin, Bethsaida and Capernaum, for not repenting. He says the Gentile cities of Tyre and Sidon, and even Sodom, would have repented, and will fare better on the day of judgment.

What does this mean?

'Woe' is a cry of lament and warning, the opposite of 'blessed'. Sackcloth and ashes were signs of mourning and repentance. 'Hell' (KJV) here is Hades, the realm of the dead; the words echo Isaiah 14:13–15 on the downfall of the proud.

Historical context

Chorazin and Bethsaida were towns near Capernaum at the north end of the lake; remains of Chorazin, including a later synagogue, survive. Tyre and Sidon were Phoenician port cities to the north-west, condemned by Israel's prophets (Isaiah 23; Ezekiel 26–28).

Why does it matter?

No miracle at Chorazin is recorded in any Gospel, a reminder that the Gospels report only a selection of Jesus' activity.

Editorial notes, not scripture.

Come to me and rest

At that time Jesus answered and said, 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. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

Come unto me, all ye that labour and are heavy laden, and I will give you rest. 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.

Jesus thanks his Father for revealing these things to 'babes' rather than to the wise. He speaks of a unique knowledge shared by Father and Son, and invites all who are weary and burdened to come to him and take his yoke, which is easy and light.

What does this mean?

'Babes' (KJV) or 'infants' (WEB) means the unsophisticated, such as his disciples. A yoke was the wooden frame joining draught animals to a plough or cart; in Jewish writing it became an image for submitting to God's Law or to wisdom.

Historical context

The invitation echoes the Jewish wisdom book of Sirach (51:23–27), in which a teacher invites the unlearned to put their necks under wisdom's yoke and find rest, and Jeremiah 6:16 ('rest for your souls').

Why does it matter?

Many scholars note that Matthew here presents Jesus in the role of divine Wisdom. His light burden contrasts with the 'heavy burdens' he says the scribes and Pharisees lay on people (23:4). Only Matthew has the invitation of verses 28–30.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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Verse numbersSmall numerals within the text
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