Discovery BoxMatthew 11:10-30
Context11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 1
who will prepare your way before you.’ 2
11:11 “I tell you the truth, 3 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 4 in the kingdom of heaven is greater than he is. 11:12 From 5 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 6 11:13 For all the prophets and the law prophesied until John appeared. 7 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen! 8
11:16 “To 9 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 10
11:17 ‘We played the flute for you, yet you did not dance; 11
we wailed in mourning, 12 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 13 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 14 a glutton and a drunk, a friend of tax collectors 15 and sinners!’ 16 But wisdom is vindicated 17 by her deeds.” 18
11:20 Then Jesus began to criticize openly the cities 19 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 20 Woe to you, Bethsaida! If 21 the miracles 22 done in you had been done in Tyre 23 and Sidon, 24 they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, 25 will you be exalted to heaven? 26 No, you will be thrown down to Hades! 27 For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom 28 on the day of judgment than for you!”
11:25 At that time Jesus said, 29 “I praise 30 you, Father, Lord 31 of heaven and earth, because 32 you have hidden these things from the wise 33 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 34 11:27 All things have been handed over to me by my Father. 35 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 36 to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke 37 on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”
[11:10] 1 tn Grk “before your face” (an idiom).
[11:10] 2 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[11:11] 3 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 4 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[11:12] 5 tn Here δέ (de) has not been translated.
[11:12] 6 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[11:13] 7 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 8 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).
[11:16] 9 tn Here δέ (de) has not been translated.
[11:16] 10 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 11 sn ‘We 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.
[11:17] 12 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 13 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[11:19] 14 tn Grk “Behold a man.”
[11:19] 15 sn See the note on tax collectors in 5:46.
[11:19] 16 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[11:19] 17 tn Or “shown to be right.”
[11:19] 18 tc Most witnesses (B2 C D L Θ Ë1 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), 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 (Ë13) as well as early versional and patristic support.
[11:20] 19 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 Jesus’ mentions in the following verses.
[11:21] 20 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[11:21] 21 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 22 tn Or “powerful deeds.”
[11:21] 23 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 24 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 sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[11:23] 25 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[11:23] 26 tn The interrogative particle introducing this question expects a negative reply.
[11:23] 27 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).
[11:24] 28 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message 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.
[11:25] 29 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 31 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.
[11:25] 33 sn See 1 Cor 1:26-31.
[11:26] 34 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:27] 35 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 36 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[11:29] 37 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.
