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Matthew

About this book
Chapter 11

1 When Jesus had finished instructing his 12 disciples, he went on from there to teach and preach in their towns. 2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question: 3 “Are you the one who is to come, or should we look for another?” 4 Jesus answered them, “Go tell John what you hear and see: 5 The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them⁠ 6 —and blessed is anyone who takes no offense at me!” 7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed shaken by the wind?⁠ 8 What did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings! 9 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet! 10 This is the one about whom it is written: “‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 11 “I tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is!⁠ 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it.⁠ 13 For all the prophets and the law prophesied until John appeared. 14 And if you are willing to accept it, he is Elijah, who is to come. 15 The one who has ears had better listen! 16 “To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 17 “‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’⁠ 18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 19 The Son of Man came eating and drinking, and they say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’⁠ But wisdom is vindicated by her deeds.” 20 Then Jesus began to criticize openly the cities in which he had done many of his miracles because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! If the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 23 And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades!⁠ For if the miracles done among you had been done in Sodom, it would have continued to this day. 24 But I tell you, it will be more bearable for the region of Sodom on the day of judgment than for you!” 25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children.⁠ 26 Yes, Father, for this was your gracious will. 27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. 28 Come to me, all you who are weary and burdened, and I will give you rest.⁠ 29 Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry.”⁠

Texts in conversation

Compare Sirach 48:10 and Matthew 11:11

Deuterocanon · New Testament

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Summary

Matthew 11 presents John the Baptist as the expected return of Elijah, traditionally connected with the beginning of the Kingdom of God. This correlates with the description of Elijah in Sirach 48, which describes him restoring Israel.

Passages

Sirach 48:10

Deuterocanon · Ben Sira, Ecclesiasticus
3 By the word of the Lord he shut up the heavens. He brought down fire three times. 4 How you were glorified, O Elijah, in your wondrous deeds! Whose glory is like yours? 5 You raised up a dead man from death, from Hades, by the word of the Most High. 6 You brought down kings to destruction, and honorable men from their sickbeds. 7 You heard rebuke in Sinai, and judgments of vengeance in Horeb. 8 You anointed kings for retribution, and prophets to succeed after you. 9 You were taken up in a tempest of fire, in a chariot of fiery horses. 10 You were recorded for reproofs in their seasons, to pacify anger, before it broke out into wrath, to turn the heart of the father to the son, and to restore the tribes of Jacob.
195–180 BCE (scholarly estimate) Read in Sirach

Matthew 11:11

New Testament
11 “I tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is! 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 13 For all the prophets and the law prophesied until John appeared. 14 And if you are willing to accept it, he is Elijah, who is to come. 15 The one who has ears had better listen!
70–90 CE (scholarly estimate) Read in Matthew

References

"... There are some intriguing features about Matthew’s use of Sirach: Most of these parallels are unique to Matthew among the gospels. Included here are the structuring of the beatitudes (5:3–12), the makarism concerning those who mourn (5:4), the antithesis against adultery (5:27–28), the warning against prayers that use empty phrases (6:7), warnings against laying up treasure on earth (6:19–24), advice about judging good from bad fruit (7:16), the allusions to Elijah (11:14) and (17:11), Jesus’ teaching concerning the heavy yoke (11:28–30), the parable of the treasure hidden in the field (13:44), the warning that the son of man will repay grievances (16:27), and the separation of the sheep and goats (25:34–40). In other words, these texts and themes are singular to the Matthean mindset and thus are not typical of the remaining evangelists. (2) The vast majority of these usages are related to the topic of wisdom and instruction, a theme naturally derived from Sirach that clearly adds to Matthew’s standing as a gospel focused on teachings and contemplative sayings. But these lessons are not simply sapiential in orientation. In many cases they are associated with eschatological concerns, as with those parallels that appear (6:14), (6:20), (11:14), (16:27), #18 (17:11), and (25:34–40). Thus, regardless of whether Jesus of Nazareth was actually concerned for a futuristic eschatology, Matthew finds within the materials of Sirach a working source by which to portray his teachings as such ..."
Clayton N. Jefford, “The Wisdom of Sirach and the Glue of the Matthew–Didache Tradition,” in Intertextuality in the Second Century, ed. D. Jeffrey Bingham and Clayton N. Jefford, BAC 11 (Leiden: Brill, 2016), 8–23.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Sirach 48:10 and Matthew 11:11

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