Matthew 11 · WEB
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Matthew 11

John's question from prison

When Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.

Now when John heard in the prison the works of Christ, he sent two of his disciples and said to him, “Are you he who comes, or should we look for another?”

Jesus answered them, “Go and tell John the things which you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. Blessed is he who finds no occasion for stumbling 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

As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings’ houses. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’ Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. If you are willing to receive it, this is Elijah, who is to come. He who has ears to hear, let him hear.

“But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’ For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by 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 send my messenger, and he will prepare the way before me! The Lord, whom you seek, will suddenly come to his temple. Behold, the messenger of the covenant, whom you desire, is coming!” says the LORD of Armies.
    Malachi 3:1 · WEB
    “Behold, I send an angel before you, to keep you by the way, and to bring you into the place which I have prepared.
    Exodus 23:20 · WEB

    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 he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until today. But I tell you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.”

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, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. Yes, Father, for so it was well-pleasing in your sight. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him.

“Come to me, all you who labor and are heavily burdened, and I will give you rest. 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. 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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