Paths in Biblical Studies

Book of Matthew · Chapter 11 of 28

Matthew 11: Verse-by-Verse Commentary (with Videos)

30 verses · 9 video commentaries from 5 courses · Berean Standard Bible

1After Jesus had finished instructing His twelve disciples, He went on from there to teach and preach in their cities.

2Meanwhile John heard in prison about the works of Christ, and he sent his disciples

3to ask Him, “Are You the One who was to come, or should we look for someone else?”

4Jesus replied, “Go back and report to John what you hear and see:

5The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.

6Blessed is the one who does not fall away on account of Me.”

7As John’s disciples were leaving, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed swaying in the wind?

8Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear fine clothing are found in kings’ palaces.

9What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

10This is the one about whom it is written: ‘Behold, I will send My messenger ahead of You, who will prepare Your way before You.’

11Truly I tell you, among those born of women there has risen no one greater than John the Baptist. Yet even the least in the kingdom of heaven is greater than he.

12From the days of John the Baptist until now, the kingdom of heaven has been subject to violence, and the violent lay claim to it.

13For all the Prophets and the Law prophesied until John.

14And if you are willing to accept it, he is the Elijah who was to come.

15He who has ears, let him hear.

16To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others:

17‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’

18For John came neither eating nor drinking, and they say, ‘He has a demon!’

19The Son of Man came eating and drinking, and they say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’ But wisdom is vindicated by her actions.”

20Then Jesus began to denounce the cities 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.

22But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.

23And you, Capernaum, will you be lifted up to heaven? No, you will be brought down to Hades! For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day.

24But I tell you that it will be more bearable for Sodom on the day of judgment than for you.”

25At that time Jesus declared, “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.

26Yes, Father, for this was well-pleasing in Your sight.

27All things have been entrusted 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.

28Come to Me, all you who are weary and burdened, and I will give you rest.

29Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.

30For My yoke is easy and My burden is light.”

Matthew 11 Section and Chapter Commentary

Matt 11:2-19

John the Baptist's messengers as double tradition narrative

The account of John the Baptist sending messengers to Jesus, found in Matthew 11 and Luke 7, is another significant piece of double tradition narrative. Although it contains sayings material, the overall story of John's doubt and inquiry to Jesus is a distinct narrative shared by Matthew and Luke but absent from Mark.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip

Matthew 11 Verse Notes

Matt 11:1

Matthew's Fivefold Discourse Structure

Matthew's Gospel is structured around five major discourses, each concluding with a similar formula, such as 'When Jesus had finished these sayings'. This fivefold division is seen by many scholars as an intentional parallel to the Pentateuch (the five books of Moses) and other Jewish literary works like the Psalms, suggesting Matthew's aim to present his Gospel as a significant work within Jewish literary tradition.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Matt 11:2-5

Messiah as Miracle Worker and Preacher

The Qumran text 4Q521 (Messianic Apocalypse) describes a Messiah who will 'heal the wounded and give life to the dead and preach good news to the poor.' This aligns with Jesus' response to John the Baptist in Matthew 11, where Jesus lists similar miracles and preaching to the poor as signs of his identity. While Isaiah 61 mentions preaching to the poor, the raising of the dead in both texts suggests a common tradition or direct allusion, presenting a Messiah who is a miracle worker and prophet, similar to Elijah and Elisha.

Summarized by AI · Judaism Before Jesus · Lecture 14: Messianic Expectation · watch the clip

Matt 11:5

Jesus's Use of Isaiah 61

Jesus's use of the term 'good news' likely draws from Isaiah 61, where the prophet speaks of being sent to preach good news to the oppressed. Jesus quotes this passage when John the Baptist's messengers question his identity, aligning his mission with Isaiah's prophecy.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip

Matt 11:11

Jesus was born of a woman

Paul states in Galatians 4:4 that Christ was "born of a woman." This phrase, also found in Job 14:1 and Matthew 11:11, emphasizes Jesus' humanity, possibly to contrast with his divine nature.

Summarized by AI · Paul and Jesus: The Great Divide · Lecture 7: What Did Paul Know About Jesus? · watch the clip

Matt 11:12

Meaning of 'Kingdom of Heaven Suffers Violence'

The meaning of Matthew 11:12, 'the Kingdom of Heaven has suffered violence, and the violent take it by force,' is ambiguous, with no firm scholarly consensus. The speaker suggests that Jesus' original intention might have been to criticize those who try to force God's hand to enter the kingdom through strict adherence to rules or religious practices, such as the Pharisees or Sadducees. Instead, Jesus believed entry into the kingdom is achieved by treating others well and loving one's neighbor, not by compelling God.

Summarized by AI · Bart D. Ehrman · YouTube · How Do We Separate History from Myth in the Gospels? · watch the clip

Matt 11:21

Matthew's Non-Markan Material and External Evidence

Matthew's unique material, such as the woes against Chorazin and Bethsaida, suggests he did not invent these sayings but drew them from existing sources. The presence of both 'Q' and 'M' material in the Epistle of James further indicates that some of Matthew's non-Markan content circulated independently, supporting the idea of prior sources beyond Mark.

Summarized by AI · Did Q Exist? · Moderated Discussion · watch the clip

Matt 11:25-27

Verbatim agreement in double tradition is 'too good to be Q'

The verbatim agreement between Matthew and Luke in double tradition passages is often much closer than when they are independently copying Mark. This high level of agreement, exemplified by the 'Johannine Thunderbolt' passage (Matthew 11:25-27, Luke 10:21-22), suggests direct borrowing by Luke from Matthew rather than independent copying from a shared source like Q. If Q existed, the agreement should resemble their independent copying of Mark.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Matthew and Luke's agreement is 'too good to be Q'

The verbatim agreement between Matthew and Luke in double tradition passages is often remarkably close, even closer than their agreement when copying Mark in the triple tradition. This level of agreement, exemplified by the 'Johannine Thunderbolt' passage (Matthew 11:25-27, Luke 10:21-22), suggests direct copying from one Gospel to the other rather than independent use of a shared source like Q, as their copying habits from Mark show less verbatim agreement.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

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