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11 When[a] Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.[b]

Jesus and John the Baptist

Now when John[c] heard in prison about the deeds Christ[d] had done, he sent his disciples to ask a question:[e] “Are you the one who is to come,[f] or should we look for another?” Jesus answered them,[g] “Go tell John what you hear and see:[h] The blind see, the[i] lame walk, lepers[j] are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them[k] —and blessed is anyone[l] who takes no offense at me!”

While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness[m] to see? A reed shaken by the wind?[n] What[o] did you go out to see? A man dressed in soft clothing?[p] Look, those who wear soft clothing are in the palaces of kings![q] What did you go out to see? A prophet? Yes, I tell you, and more[r] than a prophet! 10 This is the one about whom it is written:

Look, I am sending my messenger ahead of you,[s]
who will prepare your way before you.’[t]

11 “I tell you the truth,[u] among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least[v] in the kingdom of heaven is greater than he is! 12 From[w] the days of John the Baptist until now the kingdom of heaven has suffered violence,[x] and forceful people[y] lay hold of it. 13 For all the prophets and the law prophesied until John appeared.[z] 14 And if you are willing to accept it,[aa] he is Elijah, who is to come. 15 The one who has ears had better listen![ab]

16 “To[ac] what should I compare this generation? They are like children sitting in the marketplaces[ad] who call out to one another,[ae]

17 ‘We played the flute for you, yet you did not dance;[af]
we wailed in mourning,[ag] yet you did not weep.’

18 For John came neither eating nor drinking, and they say, ‘He has a demon!’[ah] 19 The Son of Man came eating and drinking, and they say, ‘Look at him,[ai] a glutton and a drunk, a friend of tax collectors[aj] and sinners!’[ak] But wisdom is vindicated[al] by her deeds.”[am]

Woes on Unrepentant Cities

20 Then Jesus began to criticize openly the cities[an] in which he had done many of his miracles, because they did not repent. 21 “Woe to you, Chorazin![ao] Woe to you, Bethsaida! If[ap] the miracles[aq] done in you had been done in Tyre and Sidon,[ar] they would have repented long ago in sackcloth and ashes.[as] 22 But I tell you, it will be more bearable for Tyre and Sidon[at] on the day of judgment than for you! 23 And you, Capernaum,[au] will you be exalted to heaven?[av] No, you will be thrown down to Hades![aw] For if the miracles done among you had been done in Sodom,[ax] it would have continued to this day.[ay] 24 But I tell you, it will be more bearable for the region of Sodom[az] on the day of judgment than for you!”

Jesus’ Invitation

25 At that time Jesus said,[ba] “I praise[bb] you, Father, Lord[bc] of heaven and earth, because[bd] you have hidden these things from the wise[be] and intelligent, and have revealed them to little children.[bf] 26 Yes, Father, for this was your gracious will.[bg] 27 All things have been handed over to me by my Father.[bh] No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides[bi] to reveal him. 28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke[bj] 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.”

Footnotes

  1. Matthew 11:1 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
  2. Matthew 11:1 sn The antecedent of “their” in their towns is not entirely clear. In Matt 4:23 “their synagogues” apparently refers to the people of Galilee, and in 9:35 to the synagogues of the towns Jesus is visiting. Here, however, the most likely antecedent is Jesus’ disciples mentioned at the beginning of this verse.
  3. Matthew 11:2 sn John refers to John the Baptist.
  4. Matthew 11:2 tc The Western codex D and a few other mss (0233 1424 syc) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 1:16.
  5. Matthew 11:2 tc Most witnesses, including several significant ones (C3 L Γ ƒ1 565 579 700 1424 M lat bo), read “two of his disciples” instead of “by his disciples” (see the tn below for the reading of the Greek). The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia tōn mathētōn autou vs. duo tōn mathētōn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18, perhaps motivated by the somewhat awkward Greek in Matthew’s wording (with “by his disciples” the direct object of “sending” [πέμψας] needs to be supplied). Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ƒ13 33 sa), and thus should be considered autographic.tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.
  6. Matthew 11:3 sn In light of the confidence expressed by John in Matt 3:14 some have difficulty reconciling the doubts he expresses here about Jesus’ identity as the Messiah. From John’s perspective in prison, however, the enemies of God (including Herod Antipas) had not yet been judged with the coming apocalyptic judgment John had preached and had expected Jesus to fulfill. Lack of immediate apocalyptic fulfillment was a frequent cause of misunderstanding about Jesus’ messianic identity (cf. Luke 24:19-21).
  7. Matthew 11:4 tn Grk “And answering, Jesus said to them.” This construction is redundant in English and has been simplified in the translation.
  8. Matthew 11:4 sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering John’s question not by acknowledging a title (the Christ), but by pointing to the nature of his works, which verify his identity and indicate the fulfillment of the OT promises.
  9. Matthew 11:5 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
  10. Matthew 11:5 sn See the note on leper in Matt 8:2.
  11. Matthew 11:5 sn The good news proclaimed is the message about the arrival of the kingdom (cf. Matt 10:7) which the messengers are to go about proclaiming.
  12. Matthew 11:6 tn Grk “whoever.”
  13. Matthew 11:7 tn Or “desert.”
  14. Matthew 11:7 tn It is debated whether this expression should be read figuratively (“to see someone who is easily blown over?”) or literally (“to see the wilderness vegetation blowing in the wind?…No, to see a prophet”). Either view is possible, but the following examples suggest the question should be read literally, meaning that an extraordinary event like the arrival of a prophet (rather than the common occurrence of plants blowing in the wind) drew them to the desert.
  15. Matthew 11:8 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
  16. Matthew 11:8 sn The reference to soft clothing suggests that John was not rich or powerful, nor did he come from the wealthy or ruling classes. The crowds came out into the wilderness not to see the rich and famous, but to see a prophet.
  17. Matthew 11:8 tn Grk “houses.” Cf. BDAG 698 s.v. οἶκος 1.a.β, “of any large building οἶκος τοῦ βασιλέως the king’s palace.”
  18. Matthew 11:9 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).sn How John the Baptist is more than a prophet is explained in the following verse: John is the forerunner of the Messiah, who goes before him and prepares his way.
  19. Matthew 11:10 tn Grk “before your face” (an idiom).
  20. Matthew 11:10 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20, and provides a more precise description of John the Baptist’s role. He is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people (just as the cloud did for Israel in the wilderness at the time of the Exodus).
  21. Matthew 11:11 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  22. Matthew 11:11 sn After John comes a shift of eras. John stands at the end of the old era (those born of women), and is to some extent a pivotal or transitional figure. The new era which John heralds is so great that the lowest member of it (the one who is least in the kingdom of heaven) is greater than the greatest one of the previous era. (The parallel passage Luke 7:28 reads kingdom of God.)
  23. Matthew 11:12 tn Here δέ (de) has not been translated.
  24. Matthew 11:12 tn Or perhaps “the kingdom of heaven is entered by force.” The verb βιάζεται can be understood as either passive voice or middle voice by form. An additional problem is whether the term is to be understood in a negative sense or a positive sense. It is frequently understood here as a passive in a negative sense, “is violently treated,” “is oppressed”, or “has suffered violence” (so here and NRSV); cf. BDAG 175 s.v. βιάζω 1. As an (intransitive) middle voice the negative meaning “has been coming violently” has been suggested (NRSV mg), although the way in which the violence occurs is not clear. Another possible intransitive middle meaning in this passage (this one positive) is “to use force” which here might mean “makes its way with (triumphant) force” (cf. BDAG 175 s.v. βιάζω 2). Still another possible positive meaning is “to seek fervently” (BDAG 175 s.v. βιάζω 3). Resolution of the problem is not easy, but the presence of the noun βιαστής in the following clause (meaning “violent person” or “impetuous person” (BDAG 176 s.v.) suggests a negative sense is more likely here, while contextual differences point to a somewhat different meaning for the term βιάζεται in Luke 16:16.
  25. Matthew 11:12 tn Or “violent people”; see the previous note on “has suffered violence” in this verse.
  26. Matthew 11:13 tn The word “appeared” is not in the Greek text, but is implied. In the interest of clarity other translations have supplied phrases like “up to the time of John” (NAB); “until the time of John” (TEV); “until John came” (NRSV); “until the time John came” (NCV).sn The statement seems to imply that the law and the prophets continued until John appeared, but John’s arrival on the scene marks a transition to the time of fulfillment about which the prophets prophesied. John is a transitional figure with connections to both the previous age and the coming age inaugurated by Jesus.
  27. Matthew 11:14 sn Why might one of Jesus’ hearers not be willing to accept this? Because John’s role as Elijah, forerunner of the Messiah, has been interrupted by his imprisonment, and will be even more disrupted by his execution. Although Jesus does not state it here, similar difficulties will arise in his own case since his role as Messiah will appear to be derailed by his arrest and execution on a Roman cross (Luke 24:19-21).
  28. Matthew 11:15 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35).
  29. Matthew 11:16 tn Here δέ (de) has not been translated.
  30. Matthew 11:16 sn The marketplaces (Greek agora) were not only places of trade and commerce in the first century Greco-Roman world. They were places of discussion and dialogue (the “public square”), places of judgment (courts held session there), places for idle people and those seeking work, and places for children to play.
  31. Matthew 11:16 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
  32. Matthew 11:17 snWe played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
  33. Matthew 11:17 tn Or “we sang a lament” (cf. BDAG 458 s.v. θρηνέω 2). In context, however, it appears the verb ἐθρηνήσαμεν (ethrēnēsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture (BDAG 458 s.v. 3, “to mourn for someone in ritual fashion”).
  34. Matthew 11:18 sn Some interpreters have understood neither eating nor drinking as referring to the avoidance of excess. More likely it represents a criticism of John the Baptist being too separatist and ascetic, and so he was accused of not being directed by God, but by a demon.
  35. Matthew 11:19 tn Grk “Behold a man.”
  36. Matthew 11:19 sn See the note on tax collectors in 5:46.
  37. Matthew 11:19 sn Neither were the detractors happy with Jesus (the Son of Man), even though he represented the opposite of John’s asceticism and associated freely with people like tax collectors and sinners in celebratory settings where the banquet imagery suggested the coming kingdom of God. Either way, God’s messengers were subject to complaint.
  38. Matthew 11:19 tn Or “shown to be right.”
  39. Matthew 11:19 tc Most witnesses (B2 C D L N Γ Δ Θ ƒ1 33 565 579 700 1424 M lat) have “children” (τέκνων, teknōn) here instead of “deeds” (ἔργων, ergōn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (ƒ13) as well as early versional and patristic support.
  40. Matthew 11:20 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places mentioned by Jesus in the following verses, since these localities tended to be relatively larger and more important by the standards of the time.
  41. Matthew 11:21 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was more significant; it was declared a polis (“city”) by the tetrarch Herod Philip, sometime after a.d. 30.
  42. Matthew 11:21 tn This introduces a second class (contrary to fact) condition in the Greek text.
  43. Matthew 11:21 tn Or “powerful deeds.”
  44. Matthew 11:21 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the hardened sinners of the old era would have responded to the proclamation of the kingdom and repented, unlike you!”
  45. Matthew 11:21 sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance.
  46. Matthew 11:22 sn Jesus’ general point is that in the day of judgment the Gentile cities will come off better than the cities of Galilee. This is not to indicate toleration for the sins of the Gentile cities, but to show how badly the judgment will go for the Galilean ones. In the OT prophetic oracles were pronounced repeatedly against Tyre and Sidon: Isa 23:1-18; Ezek 26:1-28:26; Joel 4:4; Zech 9:2-4.
  47. Matthew 11:23 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  48. Matthew 11:23 tn The interrogative particle introducing this question expects a negative reply.
  49. Matthew 11:23 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).
  50. Matthew 11:23 sn See the note on Sodom and Gomorrah in Matt 10:15.
  51. Matthew 11:23 sn The implication is that such miracles would have brought about the repentance of the inhabitants of Sodom, and so it would not have been destroyed, but would have continued to this day.
  52. Matthew 11:24 sn The allusion to Sodom, the most wicked of OT cities (Gen 19:1-29), shows that to reject the current message brought by Jesus is even more serious (and will result in more severe punishment) than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text and refers not only to the city itself but to the surrounding area.
  53. Matthew 11:25 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
  54. Matthew 11:25 tn Or “thank.”
  55. Matthew 11:25 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
  56. Matthew 11:25 tn Or “that.”
  57. Matthew 11:25 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel.
  58. Matthew 11:25 tn Or “to the childlike,” or “the innocent” (BDAG 671 s.v. νήπιος 1.b.β).
  59. Matthew 11:26 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ states: “as a reverential way of expressing oneself, when one is speaking of an eminent pers., and esp. of God, not to connect the subject directly w. what happens, but to say that it took place ‘before someone.’”
  60. Matthew 11:27 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Luke 10:22, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.
  61. Matthew 11:27 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
  62. Matthew 11:29 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

Jesus talks about John the Baptist

11 Jesus taught all these things to his 12 disciples. After he had finished, he went away from that place. He went to the towns near there to teach his message to people.

At that time, John the Baptist was in prison. But people told him about all the things that Jesus the Messiah was doing. So John sent some of his own disciples to ask Jesus some questions.[a] They said to him, ‘John the Baptist wants to know this: Are you the special person that God has promised to send to us? If not, should we still look for someone else?’

Jesus replied, ‘Go back to John. Tell him what you have been hearing. Also, tell him what you have been seeing. Blind people can now see again. People who could not walk can now walk again. People who had a bad disease of the skin are now well again. Deaf people can now hear again. People who had died now live again. Poor people are hearing God's good news. If anyone believes in me and does not turn away, he will be really happy.’

John's disciples went away again. Jesus spoke to the crowd about John. He said to them, ‘You went out to the wilderness. What did you go there to see? Was it a tall piece of grass which the wind was blowing this way and that? No, you did not go to see that. Did you go to see a man who was wearing expensive clothes? No! People like that do not live in the wilderness. They live in kings' great houses. So what did you go to see? Did you go to see a prophet sent by God? Yes! But I tell you, John was even more important than a prophet. 10 This is what someone wrote about him a long time ago in the Bible. God said:

“Listen! I will send someone to go in front of you.
He will speak my message.
He will prepare a way for you.” ’[b]

11 Jesus then said, ‘I tell you this: John the Baptist is greater than any person who has ever lived until now. But now, anyone who belongs in the kingdom of heaven is greater than John. Even the least important of them is greater than he is.[c] 12 From the time that John the Baptist began to teach until now, the kingdom of heaven is becoming very strong. Strong people are trying very much to attack it. 13 All the prophets and the books of the Law spoke God's message until the time that John the Baptist came. 14 The prophets wrote about Elijah. They said he would come again, to prepare for the Messiah. They were writing about John, and you should believe their message. 15 You have ears, so listen well to what I say!’

16 Jesus said, ‘I will talk to you about the people who are alive today. They are like children who are sitting in the market place. They are playing games and they shout to other children,

17 “We made happy music on a flute for you,
but you did not dance.
We sang a sad song but you did not cry.”

18 People today are like those children. John the Baptist did not eat ordinary food. He never drank wine. So people say that he has a bad spirit in him. 19 Then I, the Son of Man, came. I eat meals with other people and I drink wine. So people say about me, “Look at him! He eats too much and he drinks too much. He is a friend of bad people and men who take taxes from people.” God is wise. The good things that he does show that he is right.’[d]

20 In some of the cities Jesus had done many powerful things. But some people in those cities did not want to stop doing wrong things. They did not want to change how they lived. So Jesus spoke against those people. 21 He said to them, ‘You people in Chorazin, it will be very bad for you! And it will be very bad for you, people in Bethsaida. I have done great and powerful things in your cities. If I had done such great things in Tyre and in Sidon, the people there would have changed how they lived. They would have shown they were sorry for their sins. They would have put on clothes made from goat's hair. They would also have put ashes on their heads. 22 Yes, when God judges everyone, he will punish the people from Tyre and Sidon. But he will punish much more you people from Chorazin and Bethsaida. 23 And what will happen to you people in Capernaum? You think that God will lift you up to heaven, do you? No! He will throw you down to Hades, the place for dead people. I did powerful things in your town. If I had done these powerful things in Sodom, it would still be there today. 24 I tell you this. When God judges everyone, he will punish the people from Sodom. But he will punish you people much more!’[e]

25 At this moment, Jesus said, ‘Father, you rule over everything in heaven and on the earth! People who do not know many things can now understand your message. And so I thank you. But you have hidden these things from some other people. Those people think that they understand everything. They think that they are wise. 26 Yes, Father, this is how you wanted it to happen.

27 My Father has given me authority over all things. Only the Father really knows me, his Son. Only I really know my Father, because I am his Son. I also choose to tell some people about him. Then they also know him.

28 Come to me all of you who are tired. You are like people who have worked for a long time. You are like people who have carried heavy things. Come to me. If you do that, you will find a place to rest. 29 Do what I teach you to do. Listen to my message and learn from me what is true. I am very kind and I do not make myself important. I will help you. Then you will have peace in your mind. 30 I will not tell you to do things that are too difficult. I will not tell you to carry anything that is too heavy for you.’

Footnotes

  1. 11:2 John was alone in prison. He had trouble in his mind. He was thinking about Jesus. Everyone was waiting for God to send a special person. John had told everyone about that person. He thought that Jesus was that person. But now he was not sure. So he sent some of his disciples to ask Jesus who he was.
  2. 11:10 See Malachi 3:1. John the Baptist was a very important man. He brought a message from God. He told all the people that Jesus was coming soon. God had promised that he would send a special person to save them.
  3. 11:11 The people who believed John's message about Jesus now knew God as their king. They are in the kingdom of God. This means that they are very important to God. They are all even more important than John was.
  4. 11:19 John and Jesus were very different. But they both lived as God wanted them to live. The Pharisees thought about themselves as men who understood God's word. But they would not agree with either John or Jesus.
  5. 11:24 One day, God will punish those people who do wrong things. Chorazin, Bethsaida and Capernaum were towns and cities in Israel. The people in Chorazin, Bethsaida and Capernaum had heard Jesus speak. But they did not believe him. The people in Sodom had never seen Jesus or heard his message. God will punish the people who refuse his message more than those who have not heard it.