Expositor's Bible Commentary Commentary Matthew 11:10

"This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee." — Matthew 11:10 (ASV)

What the people had flocked to the desert to see was a “prophet” (v.9), since it was commonly agreed that a true prophet had not appeared for centuries. Small wonder there was such excitement. Jesus confirms the crowd’s judgment but goes beyond it—John was not only a prophet but more than a prophet. In what respect? Not only was he, like other OT prophets, a direct spokesman for God to call the nation to repentance, but he himself was also the subject of prophecy—the one who, according to Scripture, would announce the Day of the Lord (v.10).

This is the traditional spot along the Jordan River where tradition says that John the Baptist preached and baptized.

The primary passage being cited is Mal 3:1 (see comment on Mk 1:2–3). The messenger of Mal 3:1 (“Elijah” in Mal 4:5-6) prepares the way for the great and dreadful Day of the Lord. John is that forerunner prophesied in the OT, and Jesus himself is that one who is now bringing in the Day of the Lord. Verse 10 ties v.9 and v.11 together. By citing Malachi, Jesus has shown in what way John the Baptist is greater than a prophet: he is greater in that he alone of all the prophets was the forerunner who prepared the way for the Lord Jesus and personally pointed him out (see Jn 1:19, 26-27; 3:25–30). This is what makes John the greatest born of women (v.11; i.e., the greatest human being).

Thus far the argument flows coherently. But who is the “least in the kingdom of heaven,” and how is he greater than John the Baptist? For one thing, Jesus is implying that with John the Baptist, the kingdom had not yet come. Parallels between John’s and Jesus’ preaching are readily explained , and v.12 can best be taken that way as well (see below).

In what way, then, is the least in the kingdom greater than John the Baptist?

The answer must not be in terms of mere privilege (i.e., the least are greater because they see the kingdom actually inaugurated) but in terms of the greatness established for John. He was the greatest of the prophets because he pointed most unambiguously to Jesus. Nevertheless even the least in the kingdom is even greater because, living after the crucial revelatory and eschatological events have occurred, he or she points to Jesus still more unambiguously than John the Baptist.

This interpretation accomplishes three things.

(1) It continues a defense of John by showing that his question owes its origin to his still-veiled place in the redemptive history now unfolding.

(2) By contrast it continues the theme of discipleship whose essential function is to acknowledge Jesus before others (10:32–33) and establishes that function as the disciples’ essential greatness. Even the least in the kingdom points to Jesus Christ more clearly than all his predecessors, including John. For they either live through the tumultuous events of the ministry, Passion, and beyond, after which things are much clearer; or they enter the kingdom after these events, with the same clear understanding. Thus the ground is being laid for the Great Commission: clear witness to Christ before others is not only a requirement of the kingdom (10:32–33) and a command of the resurrected Lord (28:18–20) but the true greatness of the disciple (11:11).

(3) At the same time, by explaining John’s greatness and his place in salvation history, this verse points back to the preeminence of Jesus himself.