Expositor's Bible Commentary Commentary Matthew 11

For the significance of the formulas that end Jesus’ discourses, see comment on 7:28–29. Attention returns to Jesus’ ministry, for he did not send out the apostles in order to relieve himself of work but in order to expand the proclamation of the kingdom (9:35–10:4).

Apparently John had been held in prison by Herod during Jesus’ extensive Galilean ministry , perhaps as long as a year. The one to whom he had pointed, the one who would come in blessing and judgment (3:11– 12), had brought healing to many but, so it seemed, judgment to none—not even to those who had immorally and unlawfully confined the Baptist in a cruel prison.

John “heard... what Christ was doing” (v.2). Matthew normally avoids using the name “Christ” (lit. here, “the Christ” or “the Messiah”). Why does he use it here? The entire gospel is written from the perspective of faith. The very first verse affirms Jesus as the Messiah, and the prologue (chs. 1–2) seeks to prove it. So at this point Matthew somewhat unusually refers to Jesus as “the Christ” in order to remind his readers who it was that John the Baptist was doubting. Though John doubted, from Matthew’s perspective the time for doubt had passed. The phrase “what Christ was doing” (lit., “the works of Christ”) embraces a triple allusion, not only to Jesus’ miracles (chs. 8–9), but also to his teaching (chs. 5–7) and growing mission (ch. 10).

As a result of these reports, John sent a pointed question by some of his disciples. John’s question was whether Jesus was “the coming one” (v.3), exactly the same expression John himself used . John was asking Jesus whether he was the Messiah.

His question is understandable. Not only may he have become demoralized, like his namesake Elijah (cf. 1 Kings 19), but he had preached in terms of imminent blessing and judgment. By contrast Jesus was preaching in veiled fulfillment terms and bringing much blessing but no real judgment; as a result the Baptist was having second thoughts.

Apparently John had been held in prison by Herod during Jesus’ extensive Galilean ministry , perhaps as long as a year. The one to whom he had pointed, the one who would come in blessing and judgment (3:11– 12), had brought healing to many but, so it seemed, judgment to none—not even to those who had immorally and unlawfully confined the Baptist in a cruel prison.

John “heard... what Christ was doing” (v.2). Matthew normally avoids using the name “Christ” (lit. here, “the Christ” or “the Messiah”). Why does he use it here? The entire gospel is written from the perspective of faith. The very first verse affirms Jesus as the Messiah, and the prologue (chs. 1–2) seeks to prove it. So at this point Matthew somewhat unusually refers to Jesus as “the Christ” in order to remind his readers who it was that John the Baptist was doubting. Though John doubted, from Matthew’s perspective the time for doubt had passed. The phrase “what Christ was doing” (lit., “the works of Christ”) embraces a triple allusion, not only to Jesus’ miracles (chs. 8–9), but also to his teaching (chs. 5–7) and growing mission (ch. 10).

As a result of these reports, John sent a pointed question by some of his disciples. John’s question was whether Jesus was “the coming one” (v.3), exactly the same expression John himself used . John was asking Jesus whether he was the Messiah.

His question is understandable. Not only may he have become demoralized, like his namesake Elijah (cf. 1 Kings 19), but he had preached in terms of imminent blessing and judgment. By contrast Jesus was preaching in veiled fulfillment terms and bringing much blessing but no real judgment; as a result the Baptist was having second thoughts.

Jesus’ answer briefly summarized his own miracles and preaching, using the language of Isa 35:5–6; 61:1 (with possible further allusions to 26:19; 29:18– 19). At one level the answer was straightforward: Isaiah 61:1 is an explicit messianic passage, and Isa 35:5-6, though it has no messianic figure, describes the return of God’s people to Zion with accompanying blessings (e.g., restoration of sight). Jesus definitely claimed that his messianic visions were being fulfilled in the miracles he was performing, and that his preaching the Good News to the poor was fulfilling the messianic promises of Isa 61:1–2 (cf. Lk 4:17-21). The powers of darkness were being undermined; the kingdom was advancing (cf. v.12).

But there is a second, more subtle level to Jesus’ response. All four Isaiah passages refer to judgment in their immediate context: e.g., “your God will come... with vengeance; with divine retribution” (35:4); “the day of vengeance of our God” (Isaiah 61:2). Thus Jesus was allusively responding to the Baptist’s question: the blessings promised for the end time have broken out and prove it is here, even though the judgments are delayed.

Verse 6 is then a gentle warning, applicable both to John and his disciples: “Blessed” is the one who does not find in Jesus and his ministry an obstacle to belief and therefore reject him. The miracles themselves were not irrefutable proof of who Jesus was (see comments on Mk 8:11–12); faith was still required to read the evidence against the background of Scripture and to hear in Jesus’ claim the ring of truth.

Jesus’ answer briefly summarized his own miracles and preaching, using the language of Isa 35:5–6; 61:1 (with possible further allusions to 26:19; 29:18– 19). At one level the answer was straightforward: Isaiah 61:1 is an explicit messianic passage, and Isa 35:5-6, though it has no messianic figure, describes the return of God’s people to Zion with accompanying blessings (e.g., restoration of sight). Jesus definitely claimed that his messianic visions were being fulfilled in the miracles he was performing, and that his preaching the Good News to the poor was fulfilling the messianic promises of Isa 61:1–2 (cf. Lk 4:17-21). The powers of darkness were being undermined; the kingdom was advancing (cf. v.12).

But there is a second, more subtle level to Jesus’ response. All four Isaiah passages refer to judgment in their immediate context: e.g., “your God will come... with vengeance; with divine retribution” (35:4); “the day of vengeance of our God” (Isaiah 61:2). Thus Jesus was allusively responding to the Baptist’s question: the blessings promised for the end time have broken out and prove it is here, even though the judgments are delayed.

Verse 6 is then a gentle warning, applicable both to John and his disciples: “Blessed” is the one who does not find in Jesus and his ministry an obstacle to belief and therefore reject him. The miracles themselves were not irrefutable proof of who Jesus was (see comments on Mk 8:11–12); faith was still required to read the evidence against the background of Scripture and to hear in Jesus’ claim the ring of truth.