Matthew 11
1 When Jesus was finished giving directions to his Twelve students, he moved on from there to teach and speak publicly in the same towns.
2 When John, who was in prison, heard of the Messiah’sa actions, he sent a message with his students 3 and asked Jesus, “Are you the one who is coming, or are we waiting for someone else?” 4 Jesus answered them, “Go and give John the message of what you see and hear: 5 Blind people see again, people who were unable to walk are walking around, people with leprosy are cleansed, deaf people hear, dead people are woken up, and people in poverty are given a message of triumph. 6 Anyone who isn’t tripped up by me is has reason for gratitude!”b
7 As they began on their way, Jesus spoke to the crowd about John. “What did you go out into the Wilderness to see? A reedc blown over by a heavy wind? No. 8 So what did you go out to see? Someone finely dressed? No, people who wear fine things live in royal palaces. 9 So, what did you go out to see? A prophet? I say, ‘Yes,’ and not just any prophet! 10 This was written about him: ‘You see, I am sending my messenger ahead of you, who will prepare your path ahead of you.'d 11 “Honestly, I’m telling you, no one who was born from a woman has ever been seen who was more significant than John the Immerser, yet in the Heavenly Reign, anyone considered least significant by society is more significant than he is. 12 From the days of John the Immerser until now, the Heavenly Reign has been forcibly subverted and the forceful oppressorse have claimed it for themselves.f 13 All the prophets of the Hebrew scripturesg prophesied leading up to John, 14 and—if you can take it in—he is the arrival of Elijah.h 15 Whoever has ears: hear it!
16 “To what should I compare this group?i They are like children debating in publicj and accusing each other, 17 ‘We played the flute for you, yet you did not dance; We wailed a lament song, yet you did not mourn,’ because 18 John neither ate nor drank when he came, and they malign him: ‘He has a demon!’ 19 The Son of Humanity ate and drank when he came, and they disparage him: ‘See! He’s a glutton and a drunk, a friend of tax collectors and people who deviate.’ Wisdom is proven by her actions.”
20 Then Jesus began to speak out against the cities where he had accomplished many of his powerful actsk because they did not transform their mind.l 21 “Watch out, Chorazin! Watch out, Bethsaida! Because if the powerful acts done in you had been done in Tyre and Sidon, they would have transformed their minds and donned sackcloth and ashes long ago. 22 Moreover, I’m telling you, the day of justice will be more bearable for Tyre and Sidon than for you. 23 And you, Capernaum, won’t you be elevated to the heavens? No, you’ll be relegated down to the place of the dead.m Because if the powerful acts done in you had been done in Sodom, it would have endured to this day. 24 Moreover, I’m telling you, the day of justice will be more bearable for the land of Sodom than for you.”
25 Then Jesus followed it by saying, “I gratefully acknowledge you, Father, Lord of the heavens and the land, because you hid these things from the wise and knowledgeable and revealed them to children. 26 Yes, Father, this is what delights you. 27 Everything has been entrusted to me by my Father, and no one knows the Son fully except the Father, and no one knows the Father fully except the Son and anyone to whom the Son determines to reveal him. 28 Come to me, everyone who’s exhausted and overburdened, and I will give you rest. 29 Carry my yoke with me and learn from me because I am gentle and humble in heart, and you will find rest in your very being. 30 My yoke is pleasant, and my load is light.”
FOOTNOTES:
a Traditionally, ‘Christ.’ Literally, ‘the anointed one,’ the Greek translation of Hebrew Meshiah.
b Traditionally, ‘blessed.’ There is not one English word that covers what is being described here. There is a sense of satisfaction or contentedness but also receiving something that meets a need. Sometimes it’s translated ‘happy’ to capture the mental/emotional component, and historically it was translated ‘blessed’ to capture the endowment aspect of it, of receiving something as a gift from God. It is about receiving something that inspires or is worthy of gratitude.
c The reed was a symbol of the house of Herod.
d This seems to be a medley of Hebrew scripture citations: Malachi 3:1; Exodus 23:20; and Isaiah 40:3 (cf. Matthew 3:3). (Malachi and Isaiah are about preparing for God to show up while Exodus 23 is about God preparing to bring Israel into the promised Land).
e Scholars disagree about what the words biazetai and biastai mean. The NET translates it as “suffered violence” and “forceful people.” Some say, “forcefully advancing” (which is the opposite meaning, but a legitimate rendering), and “forceful men.” Several others say “suffered violence” and “the violent” or “violent men.” The basic idea is the use of force or violence. The passive voice seems most likely and while physical violence is likely included, the idea is broader in the use of force. It’s about power and control—authoritarianism—and the focus here is on those within Israel who use people’s faith in the LORD for their own power rather than to liberate them with the truth.
f This sentence is a reference to 2 Samuel 7:10-11. They are being equated with the foreign enemies during David’s reign and the period of the Judges.
g Literally, “all the prophets and the law.” The Torah (Greek: nomos) and the Prophets (Greek: prophetes) is the translation of the names of the first two (and most established by the first century) out of three sections of the Hebrew scriptures—Torah (Hebrew for ‘instruction’) and Nevi’im (Hebrew for ‘prophets’). To this day, the way Jews refer to the Hebrew Bible is TaNaK: T.N.K. = Torah, Nevi’im, and Ketuvim (Hebrew for other ‘writings’).
h Literally, “He is Elijah, the one about to come/arrive.”
i Or ‘generation’ or ‘lineage’ or any ‘group of people’ that has a shared characteristic or origin, including gender.
j Literally, “sitting in the marketplace” but the marketplace was more than just where commerce happened. Town councils and courts were held there. It was the public gathering place where important discussions happened, and people sat for those discussions.
k Traditionally, ‘miracles,’ but literally, ‘powers’ or ‘abilities.’ It does not inherently imply supernatural activity, though they would be included.
l The Greek word metanoia is traditionally translated as ‘repent.’ The meaning of metanoia is ‘change the mind.’ It does not mean ‘remorse’ or ‘reforming behavior.’ The confusion comes from the Vulgate, the Latin translation of the Bible that used paenitere, which means ‘to be penitent,’ which was a significant shift away from the Greek meaning.
m Greek, Hades: the Underworld where all who died were thought to go, regardless of their actions or character in life. Hades in Greek translates the Hebrew Sheol, which held a similar meaning in the Hebrew Bible as a place for the dead. Sometimes translated as “the grave” or “the pit,” it reflects an ancient view of a shared destination after death.