The next major portion of red letters following the Sermon on the Mount is found in Matthew 11:1-19 and Jesus’ remarks concerning John the Baptist. To set the context we need to mention two events that precede this: the healing of the centurion’s servant (Matthew 8:5-13 and Luke 7:1-10) and Jesus raising the widow’s son from the dead (Luke 7:11-15). This brings us to the result of these two accounts and what Luke says in Luke 7:16-17. “Then a profound fear seized all who saw this, and they praised God and said, A great prophet has appeared among us! God has come to help His people! And this news concerning Jesus spread throughout all Judea and the surrounding country.” Jesus’ reputation is growing and will have a direct influence on what we see in what He says about John the Baptist.
“At this same time John was in prison and heard about all the miraculous things that Christ was doing. So he sent two of his disciples to question Jesus saying, Are You the One that is supposed to come, or should we look for someone else?” (Verses 1-3) So, John is in prison and is beginning to question whether or not Jesus is really the Christ. This may seem strange given John’s earlier, and very clear, testimony regarding Jesus (read John 1:15-36).
But, there are at least two things that may have caused John to doubt. The first is found in Matthew 9:14. Absent John’s guidance, his disciples seem to have come under some wrong, religious influence. John was in prison well before this incident takes place (see Matthew 4:12, an account of why John is in prison and his death as ordered by Herod Antipas is found later in Matthew 14:1-12). And here his disciples put themselves in the same camp with the Pharisees in questioning Jesus about fasting. Now, if John’s disciples are siding with the Pharisees against Jesus, I have to question what kind of information they might be giving John while he languishes in Herod’s prison. Is it possible that their opposition to Jesus could have influenced John? The other telling part of this is that they were “John’s disciples”. Given what they had seen and heard, by this time they should have been following Jesus!
The second reason probably had to do with John’s situation. By most accounts of those who study and research these chronologies, when Jesus heard that John had been put in prison, it was around April of AD 26. The accounts above in Matthew 11 and Luke 7 are reckoned to be around August of AD 27. John could have been in prison for as long as 15 months by then. Now, what would make John doubt? Let me venture into the mind of a prophet. Was he a prophet? Jesus said he was that and more as we will see later in this passage. But I have to add, was he a man, subject to the same passions and fears of any man? This, then, is a test of John’s trust in what he had testified with such confidence before.
Now let’s look at Jesus’ answer to the question above when they asked, should we look for someone else? Jesus answered, “Go back again and report to John what you hear and see: the blind have their sight restored, the lame can walk again, the lepers are cured, the deaf can hear again, the dead are raised to life and the good news is preached to the poor.” (Verses 4-5) John was hearing about all the miracles Jesus was doing. But he also may have been getting reports from his disciples about Jesus not keeping the rules of the religious establishment and the controversies that came with that. Then, John is sitting in prison all this time thinking, if He can do so many great things for everyone else, then why doesn’t He get me out of here? So, with all this time to think, it’s reasonable to understand why John might have had doubts.
Jesus is still answering John’s disciples when He says, “And he who is not deceived and caused to fall away because of Me will be fully satisfied.” (Verse 6) Jesus’ answer to John’s disciples was short and to the point. The KJV has “Blessed is he, whosoever shall not be offended in me.” Here, “offended” is from skandalizo, to be led to ruin or caused to fall away by deceit. Jesus is simply saying John is questioning whether He is the Christ because of the misinformation that was given him. He’s rebuking these disciples of John for coming under the influence of the Pharisees (another example of Jesus having the ability to know the hearts of men).
Then Jesus turned to the crowd that had gathered and began to talk about John. “What did you go out into the desert to see, was he a reed shaken by the wind?” (Verse 7) This is a reference to the reeds common in the area that grew up to 20 feet tall and would sway in even the slightest breeze after they had reached full growth and had dried out. It was these same reeds that were used to make baskets and mats. Jesus fashioned the whip He used to drive out the vendors and money changers in the temple court from these same reeds. Here Jesus uses them as a picture of weakness or instability. This was a rhetorical question not seeking a response. It was Jesus’ way of saying John was just the opposite.
“If not that, then what did you go out to see, a man dressed in fancy clothes? Not likely, those who wear fancy clothes live in palaces” (Verse 8) Again, John was just the opposite, simple, yet rugged. Matthew 3:4 describes John’s clothing as woven from camel hair, rough and probably not very comfortable and a leather girdle (a belt made from an animal skin).
“But what did you go out to see? A prophet, yes, he was a prophet, but more than just a prophet.” (Verse 9) The prophets of the Old Testament predicted the coming of the Christ, but did not have the privilege of seeing it come to pass. John did not simply predict or explain this truth; he actually saw with his eyes, touched with his hands and heard a voice from heaven saying, “This is My Son, Who I love and in Whom I delight.” (Matthew 3:13-17).
“He is the one that has been written about, Look, I’m sending My messenger ahead of You, and he will make clear Your way.” (Verse 10) Jesus quotes Malachi 3:1 and says John fulfilled this prediction and made clear the understanding of the “way”, a metaphorical use of hodos, a course of conduct or way of thinking, here it refers to Jesus’ message of repentance. (Matthew 3:1-12)
Now, we come to a couple of verses that need some explanation. “I’m telling you the truth, among those born of women there has not been one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.” (Verse 11) Now, as prophets go, there is no reason to think that John was greater in Godly character, obedience or intimacy with God, or that he had greater gifts or abilities than any of the Old Testament prophets. Here Jesus is referring to the fact that John had the great privilege of a personal experience with the Christ Who was the reality of the better promises that were only pictured in the Old Testament, something all the other prophets before him were never afforded. (Hebrews 8:6).
The verse ends with this, “Yet he that is least in the kingdom of heaven is greater than he.” As important as he was in this time, John would not live to see the fulfillment of all the Old Testament predictions regarding Messiah. The last part of verse above could be better rendered, “Yet he that is least in the kingdom of heaven is more privileged than he.” The kingdom of heaven (literally, the kingdom from the heavens) refers to the earthly kingdom headed by Jesus to eventually re-establish the kingdom of God (the rule of God) over a sinful, rebellious earth.
This kingdom begins with Jesus’ coming this first time to both fulfill the Old Testament predictions and then to fully reveal the plan of God for this present age in which we live and the ages to come. It will accelerate with earnest during the 7-year tribulation period (when He deals with the enemies of Israel), then on to His physical return to earth to establish His Millennial reign (when He finally puts down all rebellion on the earth). This, then, prepares the earth for the coming of the Father and the heavenly city New Jerusalem to dwell on the earth with men for eternity.
“And from the days of John the Baptist until now the kingdom of heaven suffers violent assault, and violent men use force against it.” (Verse 12) Historically there has been much confusion regarding this verse. Some think Jesus is saying the kingdom was so highly prized, and men were so anxious and determined to enter into it that they rushed to receive it with ardent zeal, as they would a precious possession. Or, that the kingdom was advancing so forcefully and men were eager to force their way into it. But, neither the Gospel record nor the history that followed support those views.
So, let me break down verse 12 and let’s see if we can make sense of it. In the first part of the verse the KJV says, “the kingdom of heaven suffers violence and the violent take it by force.” The verb “suffers violence” is biazomai, to overpower or compel with force. It’s in the Passive Voice, so it is the kingdom that receives the action of the verb. Then the “violent” is biastes, again, violent or forcible. The verb “take”is harpazo, to seize upon with force, to spoil or rob. Taken together “The kingdom of heaven is overpowered and violent men seize upon it to rob or spoil.” This is not a positive statement as some suppose.
There is a similar expression found in Luke 16:16 that says, “Before John came, there were the Law and the Prophets. Since then the kingdom of God is being preached and every man presses into it.” Here, “presses” is again from biazomai, to overpower or compel with force. In addition, it is in the Middle Voice, telling us the one doing the action is doing so out of self-interest. Again, an accurate translation does not support the common view.
So, let me offer a different view consistent with the text and history. From the very beginning the kingdom of heaven was opposed by violent men out of their own religious self-interest. The leaders of Judaism knew very early Jesus posed a serious threat to their positions of power, wealth and the tenuous position they held with the Romans; so they wanted Him dead (John 5:18, 11:47-50).
And as we progress through the rest of this chronology of Jesus’ public ministry, we’ll see how their hatred of Jesus grows to a fever pitch and will look at some of the heated exchanges Jesus has with them. Then, in the end, the crowd will call for Jesus to be crucified (Luke 23:13-25). So, it doesn’t appear that everyone was striving to enter into it with eagerness or ardent zeal.
As we move forward in time the disciples are martyred at the hands of Jewish zealots (with the exception of the beloved John), the apostle Paul is harassed at every turn and finally beheaded. Eventually “Christianity” becomes widely accepted in forms that have no affinity with Scriptural truth and with many of its beliefs and practices based on the traditions and rituals of men. It spreads throughout the world on the strength of political manipulation wielded by men in power and the violence of lesser men who served them. And, as time goes on, it spawns many other forms under different names in rebellion against the repression of earlier forms (otherwise known as the Reformation). Let me be clear, there is absolutely no justification or biblical instruction for the formation of any of the religious institutions that exist today.
Both Jesus and His kingdom were rejected. He was crucified, rose again and returned to the Father. And His earthly kingdom is delayed until His second coming. In this present age various religions (many of which acknowledge nothing of Jesus) dominate the inhabitants of the earth with deception and outright error. In many cultures people are born, live their lives and die, without ever knowing Who Jesus is. And many of those who do know about Him have a distorted view based on whatever deceptive version of Christianity they follow. Even the words of Jesus make it clear that in this age only the “few” are on the narrow way to life, while the “many” are on the broad road to destruction.
The kingdom did not advance forcefully. The parables found in the Gospel accounts describe this present age and illustrate the failure of men to recognize and follow truth (we will look at some of these parables in detail in coming lessons). History shows us some forms of Christianity did advance rapidly, and in many cases forcibly and violently; but truth did not necessarily advance with them and millions of people were killed in the name of God for refusing to accept them. But Christianity in its many differing forms and belief systems flourish today and will continue to do so, until Jesus returns and abolishes them all.