Mat 11:2-19 | RWP | e4.org | John heard in the prison ( ο δε Ιωανης ακουσας εν τω δεσμωτηριω ). Probably ( ) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound ( , ; ). See . It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant . XVIII. v.2). John's disciples had access to him. So he sent word by ( δια , not δυο as in ) them to Jesus.

‏ Matthew 11:2-19

John heard in the prison ( ο δε Ιωανης ακουσας εν τω δεσμωτηριω ). Probably (Lu 7:18) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Ac 5:21, 23; 16:26). See Mt 4:12. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant. XVIII. v.2). John's disciples had access to him. So he sent word by ( δια, not δυο as in Lu 7:19) them to Jesus.

He that cometh ( ο ερχομενος ). This phrase refers to the Messiah (Mr 11:9; Lu 13:35; 19:38; Heb 10:37; Ps 118:26; Da 7:13). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another" ( ετερον ) after Jesus? John had been in prison "long enough to develop a prison mood" (Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my John the Loyal). John longed for reassurance.

The things which ye do hear and see ( α ακουετε κα βλεπετε ). This symbolical message was for John to interpret, not for them.

And the dead are raised up ( κα νεκρο εγειροντα ). Like that of the son of the widow of Nain. Did he raise the dead also on this occasion? "Tell John your story over again and remind him of these prophetic texts, Isa 35:5; 61:1" (Bruce). The items were convincing enough and clearer than mere eschatological symbolism. "The poor" in particular have the gospel, a climax.

Whosoever shall find none occasion of stumbling in me ( ος αν μη σκανδαλισθη εν εμο ). Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus" (Plummer).

As these went their way ( τουτων πορευομενων ). Present participle genitive absolute. The eulogy of Jesus was spoken as the two disciples of John were going away. Is it a matter of regret that they did not hear this wondrous praise of John that they might cheer him with it? "It may almost be called the funeral oration of the Baptist, for not long afterwards Herodias compassed his death" (Plummer).

A reed shaken by the wind ( καλαμον υπο ανεμου σαλευομενον ). Latin calamus. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Mt 27:29), as a measuring rod (Re 11:1), of a writer's pen (3Jo 1:13). The reeds by the Jordan bent with the wind, but not so John.

And much more than a prophet ( κα περισσοτερον προφητου ). Ablative of comparison after περισσοτερον itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness" (Bruce). And then he was the Forerunner of the Messiah (Mal 3:1).

He that is but little ( ο μικροτερος ). The Authorized Version here has it better, "he that is least." The article with the comparative is a growing idiom in the vernacular Koine for the superlative as in the modern Greek it is the only idiom for the superlative (Robertson, Grammar of the Greek N.T., p. 668). The papyri and inscriptions show the same construction. The paradox of Jesus has puzzled many. He surely means that John is greater ( μειζων ) than all others in character, but that the least in the kingdom of heaven surpasses him in privilege. John is the end of one age, "until John" (11:14), and the beginning of the new era. All those that come after John stand upon his shoulders. John is the mountain peak between the old and the new.

Suffereth violence ( βιαζετα ). This verb occurs only here and in Lu 16:16 in the N.T. It seems to be middle in Luke and Deissmann (Bible Studies, p. 258) quotes an inscription "where βιαζομα is without doubt reflexive and absolute" as in Lu 16:16. But there are numerous papyri examples where it is passive (Moulton and Milligan, Vocabulary, etc.) so that "there seems little that promises decisive help for the difficult Logion of Mt 11:12; Lu 16:16." So then in Mt 11:12 the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" ( βιαστα αρπαζουσιν αυτην ) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, Judaistic Christianity, p. 26).

This is Elijah ( αυτος εστιν Ελειας ). Jesus here endorses John as the promise of Malachi. The people understood Mal 4:1 to mean the return of Elijah in person. This John denied as to himself (Joh 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Mt 17:12). He emphasizes the point: "He that hath ears to hear, let him hear."

Children sitting in the market places ( παιδιοις καθημενοις εν ταις αγοραις ). This parable of the children playing in the market place is given also in Lu 7:31f. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child's world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. The αγορα was originally the assembly, then the forum or public square where the people gathered for trade or for talk as in Athens (Ac 17:17) and in many modern towns. So the Roman Forum. The oriental bazaars today are held in streets rather than public squares. Even today with all the automobiles children play in the streets. In English the word "cheap" (Cheapside) meant only barter and price, not cheap in our sense. The word for mourn ( εκοψασθε ) means to beat the heart, direct middle, after the fashion of eastern funeral lamentations.

Wisdom is justified by her works ( εδικαιωθη απο των εργων αυτης ). A timeless aorist passive (Robertson, Grammar, p. 836f.). The word "justified" means "set right" Luke (Lu 7:35) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for φιλος is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. Lu 15:2. The plan of God is justified by results.