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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 4Q521 4:12 and Matthew 11:5

Dead Sea Scrolls, Apocalyptic and Eschatological Texts · New Testament

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Summary

In 4Q521 from the Dead Sea Scrolls, raising the dead comes just before good news for the poor. Matthew preserves this unusual order in Jesus’ answer to John, using the same cluster of promises to explain Jesus’ activity.

Passages

4Q521 4:12

Dead Sea Scrolls, Apocalyptic and Eschatological Texts · A Messianic Apocalypse
8 setting prisoners free, opening the eyes of the blind, raising up those who are bowed down. 9 And forever I will cling to those who hope, and in his kindness … 10 and the fruit of a good [deed] will not be delayed for anyone. 11 And the Lord will do glorious things that have not been, as he [said]. 12 For he will heal the wounded and give life to the dead; he will bring good news to the humble, 13 and the [poor] he will satisfy, the uprooted he will lead, and the hungry he will make rich,
100–50 BCE (scholarly estimate) Read in 4Q521

Matthew 11:5

New Testament
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!”
70–90 CE (scholarly estimate) Read in Matthew

References

“... The fourth example, well known since initial publication in 1992, illustrates how intertextuality in the New Testament with sacred tradition from the Jewish scriptures can include the reception of that tradition in the Second Temple period. In describing the eschatological activities of the Adonai, 4Q521 2 ii + 464 quotes Psalm 146:7-8 (line 8) and Isaiah 61:1 (line 12). Just before the citation that recognizably comes from Isaiah 61 (“he will bring good news to the afflicted”), the text adds two activities not found in either Psalm 146 or Isaiah 61: “for he will heal the wounded, and he will bring the dead to life”. In the tradition shared by Luke and Matthew (Luke 7:22 par. Matt 11:5), Jesus’ answers John the Baptist’s disciples’ question about his identity by describing his activities based on a series of allusions which include Isaiah 61: “the blind see (Ps 146:8; Isa 29:18, 35:5, 42:18) and the lame walk (cf. Isa 35:6); lepers are cleansed and the dumb hear (Isa 35:6; cf. 29:18, 42:18), and the dead are raised (cf. Isa 26:19) and the poor are having good news brought to them (Isa 61:1)”. This last part of Jesus’ answer, which clearly draws on Isaiah 61:1 in combination with the raising of the dead, follows precisely the order as given in 4Q521 2 ii + 4.12. Though it is possible that the reference to raising the dead in 4Q521 is an allusion to Isaiah 26:19, the occurrence of this motif within a list that draws on Isaiah 61 indicates that we more likely have to do with an adaptation of the latter. Jesus’ answer, then, draws on Isaiah 61 in a form that is only found in 4Q521. This does not mean, though, that one can assert the direct influence of the Dead Sea text (not to mention of Essene ideas – 4Q521 does not make use of any sectarian terminology characteristic of the YaÌad) on Jesus. ...”
Loren T. Stuckenbruck, “The Dead Sea Scrolls and the New Testament,” in Qumran and the Bible: Studying the Jewish and Christian Scriptures in Light of the Dead Sea Scrolls, ed. Nóra Dávid and Armin Lange (Leuven: Peeters, 2010), 154.

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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4Q521 4:12 and Matthew 11:5

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