Advent 3 ::: Matthew 11: 2-11

²When John heard in prison what the Messiah was doing, he sent word by his disciples ³and said to him, “Are you the one who is to come, or are we to wait for another?” ⁴Jesus answered them, “Go and tell John what you hear and see: ⁵the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. ⁶And blessed is anyone who takes no offense at me.”

⁷As they went away, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to look at? A reed shaken by the wind? ⁸What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. ⁹What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ¹⁰This is the one about whom it is written, ‘See, I am sending my messenger ahead of you, who will prepare your way before you.’ ¹¹Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.

Translation:  Now when John heard in the prison the works of Christ, he sent, through his disciples, and said to him, "Are you the coming one, or should we look for another?"  And Jesus answered and said to them, "Go tell John what you here and see:  the blind ones look up, the lame ones walk, the lepers are cleansed, and the deaf ones hear, and the dead ones are raised, and the destitute ones are brought a joyful message, and blessed is anyone not scandalized by me."

But as they were going away, Jesus began to say to the crowds concerning John:  "What did you go out into the wilderness to see?  A reed shaken by wind?  But what did you go out to perceive?  Someone dressed in soft clothing?  Behold, the ones wearing soft clothing (are) in the houses of kings.  For what did you go out?  To see a prophet?  Yes, I say to you, and more than a prophet.  This is the one about whom it has been written, 'Behold, I send my messenger before your face who will prepare your way before you.'  Truly I say to you, in those born of women, there has not been raised a greater than John the Baptist, but the least in the kingdom of heaven is greater than he."

 

Background and situation:  For Matthew, Jesus is the "new Moses."  Reflecting this theme, the gospel of Matthew contains five sections--five "books", you might say--which correspond to the five books of Moses.  Our text marks the beginning of the third book (11:2-13:54), the major theme of which is the problem of unbelief.

Matthew introduces this new section by telling his readers that John is now in prison.  The free-wheeling Baptist, once in the wilderness, is now bound up, most likely in an underground prison, and now lives in the darkness.

The major theme of book three is the problem of trust and belief among Jesus' people.  Not only do Bethsaida, Chorazin, Capernaum face a day of judgment (11:20-23), not only do the pharisees oppose him (12:1-6), and get the law all wrong, not only is the synagogue a place of disability (12:9-14), even John the Baptist has doubts!  What a stunning introduction to the problem of unbelief in Israel.

Jesus and John:  John has heard of the "works of Christ" (erga tou Christou), and wonders if Jesus is really "the one who is to come."  The text deals with the question of identity--first, that of Jesus (2-6), then that of John (7-11). 

As noted in the post on Matthew 3, the early church was nervous about the figure of John the Baptist.  All four gospels mention him, and all four of them are clear that John is to be considered subordinate to Jesus.  (In 9:14, John's disciples even say that they are like the pharisees in that they fast, whereas the disciples of Jesus do not.  For Matthew, and for all the synoptics, it is not a good idea to be allied with the pharisees.)

At the same time, all four gospels also affirm a link between Jesus and John.  Matthew says that Herod thought Jesus was John the Baptist come back from the dead (14:2), as did some of "the people" (16:14). 

During the early part of passion week, when Jesus was teaching in the Temple, he invokes the name of the well-remembered and still-popular John, in a sense wrapping the mantle of John around himself, as he goes toe-to-toe with Temple authorities in front of the people (21:32).  (What a nifty political move that was.)

For Matthew, Jesus is a Messiah who is different from the one that had been expected in the fevered political climate of that time.  In the popular mind of Jews in the first century, the model for the "messiah" was more along lines represented by Judas Maccabeas, the leader of the Maccabean revolt, c. 160 BC., whose program was militaristic.  Some at the time even called Maccabeus "the messiah."

Not only is Jesus different from popular expectation, he's also different from John's expectation.  Jesus has not taken an ax to any trees, and has not burned any "chaff" with "unquenchable fire." (3:12)  He has not led a revolt, nor caused any prison walls to fall.  John might well wonder, "Are you the coming one, or should we look for another?"

Jesus the prophet:

And Jesus answered and said to them, "Go tell John what you hear and see:  the blind ones look up, the lame ones walk, the lepers are cleansed, and the deaf ones hear, and the dead ones are raised, and the destitute ones are brought a joyful message, and blessed is anyone not scandalized by me." 

Jesus explains his role by invocations of the prophet Isaiah--29:18, "the deaf shall hear"; 35:5-6, "then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy"; 42:17, "and you that are blind, look up and see"; 26:19, "your dead shall live"; 61:1, "bring good news to the oppressed". 

Yes, Matthew portrays Jesus as a law-giver--indeed, a new Moses--and will continue to do so.  Here, however, Matthew is firmly placing Jesus on the prophetic side of "law and prophets." 

"Blind people recover sight," Jesus says, which he had done in 9: 27-28 for two blind men who trusted that Jesus was able to do it.  "Lame people walk," which Jesus had done (9: 2-8) because of "their faith."  "The leprous are made clean," which Jesus had done (8: 2-4) in response to a leper who trusted Jesus to be able to do it.  "The dead are raised," which Jesus had done in 9:18-25.  "The poor receive good news," which Jesus has been doing all along. 

In Matthew's gospel, however, Jesus has not yet made a deaf person to hear, although he has made a mute person speak, and given his disciples "authority...to cure every disease and every sickness" (10:1).

The prophetic vision of Isaiah--and Elijah, Jeremiah, and prophets in general (16:14)--is being fulfilled in the ministry of Jesus, a ministry marked by healing, acceptance, new community, good news, hospitality, clarity of vision, compassion (9:36), a "new thing" (Isaiah 43:19; Matthew 9:33), and intervention on behalf of the poor and "little ones" (10:42).

Jesus final comment to John's disciples is to offer John a beatitude, one reminiscent of the beatitudes in Matthew 5.  "Blessed is anyone who is not scandalized by me," a gentle and somewhat self-effacing appeal not "to look for another."

Who is John?:

But as they were going away, Jesus began to say to the crowds concerning John:  "What did you go out into the wilderness to see?  A reed shaken by wind?  But what did you go out to perceive?  Someone dressed in soft clothing?  Behold, the ones wearing soft clothing (are) in the houses of kings.  For what did you go out?  To see a prophet?  Yes, I say to you, and more than a prophet.  This is the one about whom it has been written, 'Behold, I send my messenger before your face who will prepare your way before you.'  Truly I say to you, in those born of women, there has not been raised a greater than John the Baptist, but the least in the kingdom of heaven is greater than he."

Jesus' identify clarified, John's disciples go away.  Jesus now turns to the question of John's identity.  He is no shrinking violet--not a mere "reed shaken by the wind."  Jesus takes a slap at the Temple elite by also noting that John was not one to "wear soft clothing...in houses of kings," subtly reminding the people that John is in prison at the hands of those who do.

John is a "prophet"--even "over and above a prophet."  Quoting a prophet--Malachi, this time (3:1)--John is the "messenger" who prepares the way for the Messiah.  Yet, there is that ambivalence again.  There is none greater--none has "arisen" (egegertai)--greater than John, yet even the least in the kingdom of heaven is greater than John.

Is John in the kingdom of heaven?  The question remains unanswered.  The reason is perhaps because the text introduces a major section of Matthew, the theme of which is the resistance of Israel to its Messiah.  What better introduction than to present John the Baptist himself--one who, in so many ways, "gets it"--as struggling with that very issue?  Unbelief is so serious that Matthew will not resolve it yet, even for the Baptist.

Matthew is, of course, dealing partly with issues of his own church.  In AD 80--roughly the time of Matthew's writing--the faith was doing better among gentiles than it was in Israel.  This would have been thirty years into Paul's gentile mission.  Gentile inclusion was no longer an issue.  Now the issue was whether or not Jesus would continue to have Jewish followers as well. 

Also, relations between "Christians" and Jews after the Roman-Jewish War (AD 66-70) had deteriorated.  Previously, relations had been amicable, but, after the war, each tended to blame the other for the destruction of Jerusalem.  The split between Christians and Jews had hardened and widened. 

Matthew is making an evangelical appeal to the Jews of his day to reconsider the teachings and deeds of Jesus, teachings and deeds which exceed even those of Moses and complete the vision of the prophets.  As Matthew argues repeatedly, both law and prophets--the twin pillars of Israel--find their fulfillment in Jesus.

Image:  John the Baptist, 12th century, Ayasofha Muzesi, Istanbul, Turkey.

²When John heard in prison what the Messiah was doing, he sent word by his disciples ³and said to him, “Are you the one who is to come, or are we to wait for another?” ⁴Jesus answered them, “Go and tell John what you hear and see: ⁵the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. ⁶And blessed is anyone who takes no offense at me.”

⁷As they went away, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to look at? A reed shaken by the wind? ⁸What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. ⁹What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ¹⁰This is the one about whom it is written, ‘See, I am sending my messenger ahead of you, who will prepare your way before you.’ ¹¹Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.

Translation:  Now when John heard in the prison the works of Christ, he sent, through his disciples, and said to him, "Are you the coming one, or should we look for another?"  And Jesus answered and said to them, "Go tell John what you here and see:  the blind ones look up, the lame ones walk, the lepers are cleansed, and the deaf ones hear, and the dead ones are raised, and the destitute ones are brought a joyful message, and blessed is anyone not scandalized by me."

But as they were going away, Jesus began to say to the crowds concerning John:  "What did you go out into the wilderness to see?  A reed shaken by wind?  But what did you go out to perceive?  Someone dressed in soft clothing?  Behold, the ones wearing soft clothing (are) in the houses of kings.  For what did you go out?  To see a prophet?  Yes, I say to you, and more than a prophet.  This is the one about whom it has been written, 'Behold, I send my messenger before your face who will prepare your way before you.'  Truly I say to you, in those born of women, there has not been raised a greater than John the Baptist, but the least in the kingdom of heaven is greater than he."

 

Background and situation:  For Matthew, Jesus is the "new Moses."  Reflecting this theme, the gospel of Matthew contains five sections--five "books", you might say--which correspond to the five books of Moses.  Our text marks the beginning of the third book (11:2-13:54), the major theme of which is the problem of unbelief.

Matthew introduces this new section by telling his readers that John is now in prison.  The free-wheeling Baptist, once in the wilderness, is now bound up, most likely in an underground prison, and now lives in the darkness.

The major theme of book three is the problem of trust and belief among Jesus' people.  Not only do Bethsaida, Chorazin, Capernaum face a day of judgment (11:20-23), not only do the pharisees oppose him (12:1-6), and get the law all wrong, not only is the synagogue a place of disability (12:9-14), even John the Baptist has doubts!  What a stunning introduction to the problem of unbelief in Israel.

Jesus and John:  John has heard of the "works of Christ" (erga tou Christou), and wonders if Jesus is really "the one who is to come."  The text deals with the question of identity--first, that of Jesus (2-6), then that of John (7-11). 

As noted in the post on Matthew 3, the early church was nervous about the figure of John the Baptist.  All four gospels mention him, and all four of them are clear that John is to be considered subordinate to Jesus.  (In 9:14, John's disciples even say that they are like the pharisees in that they fast, whereas the disciples of Jesus do not.  For Matthew, and for all the synoptics, it is not a good idea to be allied with the pharisees.)

At the same time, all four gospels also affirm a link between Jesus and John.  Matthew says that Herod thought Jesus was John the Baptist come back from the dead (14:2), as did some of "the people" (16:14). 

During the early part of passion week, when Jesus was teaching in the Temple, he invokes the name of the well-remembered and still-popular John, in a sense wrapping the mantle of John around himself, as he goes toe-to-toe with Temple authorities in front of the people (21:32).  (What a nifty political move that was.)

For Matthew, Jesus is a Messiah who is different from the one that had been expected in the fevered political climate of that time.  In the popular mind of Jews in the first century, the model for the "messiah" was more along lines represented by Judas Maccabeas, the leader of the Maccabean revolt, c. 160 BC., whose program was militaristic.  Some at the time even called Maccabeus "the messiah."

Not only is Jesus different from popular expectation, he's also different from John's expectation.  Jesus has not taken an ax to any trees, and has not burned any "chaff" with "unquenchable fire." (3:12)  He has not led a revolt, nor caused any prison walls to fall.  John might well wonder, "Are you the coming one, or should we look for another?"

Jesus the prophet:

And Jesus answered and said to them, "Go tell John what you hear and see:  the blind ones look up, the lame ones walk, the lepers are cleansed, and the deaf ones hear, and the dead ones are raised, and the destitute ones are brought a joyful message, and blessed is anyone not scandalized by me." 

Jesus explains his role by invocations of the prophet Isaiah--29:18, "the deaf shall hear"; 35:5-6, "then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy"; 42:17, "and you that are blind, look up and see"; 26:19, "your dead shall live"; 61:1, "bring good news to the oppressed". 

Yes, Matthew portrays Jesus as a law-giver--indeed, a new Moses--and will continue to do so.  Here, however, Matthew is firmly placing Jesus on the prophetic side of "law and prophets." 

"Blind people recover sight," Jesus says, which he had done in 9: 27-28 for two blind men who trusted that Jesus was able to do it.  "Lame people walk," which Jesus had done (9: 2-8) because of "their faith."  "The leprous are made clean," which Jesus had done (8: 2-4) in response to a leper who trusted Jesus to be able to do it.  "The dead are raised," which Jesus had done in 9:18-25.  "The poor receive good news," which Jesus has been doing all along. 

In Matthew's gospel, however, Jesus has not yet made a deaf person to hear, although he has made a mute person speak, and given his disciples "authority...to cure every disease and every sickness" (10:1).

The prophetic vision of Isaiah--and Elijah, Jeremiah, and prophets in general (16:14)--is being fulfilled in the ministry of Jesus, a ministry marked by healing, acceptance, new community, good news, hospitality, clarity of vision, compassion (9:36), a "new thing" (Isaiah 43:19; Matthew 9:33), and intervention on behalf of the poor and "little ones" (10:42).

Jesus final comment to John's disciples is to offer John a beatitude, one reminiscent of the beatitudes in Matthew 5.  "Blessed is anyone who is not scandalized by me," a gentle and somewhat self-effacing appeal not "to look for another."

Who is John?:

But as they were going away, Jesus began to say to the crowds concerning John:  "What did you go out into the wilderness to see?  A reed shaken by wind?  But what did you go out to perceive?  Someone dressed in soft clothing?  Behold, the ones wearing soft clothing (are) in the houses of kings.  For what did you go out?  To see a prophet?  Yes, I say to you, and more than a prophet.  This is the one about whom it has been written, 'Behold, I send my messenger before your face who will prepare your way before you.'  Truly I say to you, in those born of women, there has not been raised a greater than John the Baptist, but the least in the kingdom of heaven is greater than he."

Jesus' identify clarified, John's disciples go away.  Jesus now turns to the question of John's identity.  He is no shrinking violet--not a mere "reed shaken by the wind."  Jesus takes a slap at the Temple elite by also noting that John was not one to "wear soft clothing...in houses of kings," subtly reminding the people that John is in prison at the hands of those who do.

John is a "prophet"--even "over and above a prophet."  Quoting a prophet--Malachi, this time (3:1)--John is the "messenger" who prepares the way for the Messiah.  Yet, there is that ambivalence again.  There is none greater--none has "arisen" (egegertai)--greater than John, yet even the least in the kingdom of heaven is greater than John.

Is John in the kingdom of heaven?  The question remains unanswered.  The reason is perhaps because the text introduces a major section of Matthew, the theme of which is the resistance of Israel to its Messiah.  What better introduction than to present John the Baptist himself--one who, in so many ways, "gets it"--as struggling with that very issue?  Unbelief is so serious that Matthew will not resolve it yet, even for the Baptist.

Matthew is, of course, dealing partly with issues of his own church.  In AD 80--roughly the time of Matthew's writing--the faith was doing better among gentiles than it was in Israel.  This would have been thirty years into Paul's gentile mission.  Gentile inclusion was no longer an issue.  Now the issue was whether or not Jesus would continue to have Jewish followers as well. 

Also, relations between "Christians" and Jews after the Roman-Jewish War (AD 66-70) had deteriorated.  Previously, relations had been amicable, but, after the war, each tended to blame the other for the destruction of Jerusalem.  The split between Christians and Jews had hardened and widened. 

Matthew is making an evangelical appeal to the Jews of his day to reconsider the teachings and deeds of Jesus, teachings and deeds which exceed even those of Moses and complete the vision of the prophets.  As Matthew argues repeatedly, both law and prophets--the twin pillars of Israel--find their fulfillment in Jesus.

Image:  John the Baptist, 12th century, Ayasofha Muzesi, Istanbul, Turkey.