Matthew 11 1-19 How to Avoid Limiting God With Our Theology shows how John the Baptist struggled when Jesus did not fit his expectations of the Messiah. John’s doubt came from correct Scripture but wrong timing. Jesus revealed that God works in grace before judgment. When theology becomes rigid, it blinds us to what God is doing. This passage teaches us to let Scripture reshape our understanding so we follow Christ, not our assumptions.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
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Scriptures used in this lesson:
Matthew 11:1–3, Matthew 5:17, Ephesians 4:14, Ephesians 4:15-16, Matthew 11:7, Acts 14:23, 1 Timothy 5:17, Matthew 11:4-6, Isaiah 35:5-6, Isaiah 61:1, Romans 11:1, Romans 11:22, Matthew 11:7–9, Malachi 3:1, Malachi 4:5, Matthew 11:11, Matthew 11:12, Matthew 11:15, Matthew 11:16–19,
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
John’s Doubt and Jesus’ Defense
We will examine Matthew 11:1-19. God is not dependent on me to communicate truth. The focus is on John the Baptist’s doubt about whether Jesus is the Christ, followed by Jesus’ defense of John as Elijah. John struggled with doubt, and we’ll see that clearly; yet Jesus turns around and affirms him and identifies him as Elijah.
Jesus did not fit the mold John had formed for the Messiah, and that created tension for John. The same thing happens to us when we think we have Jesus fully figured out and expect Him to act according to our expectations. John had to allow Scripture to reopen his understanding so he could see Jesus differently. That is something we must also do. Christ is larger than our categories, assumptions, and our often imagined limits.
I think of the story where Robert described seeing Jesus as incredibly large, only to later say that even that vision fell short. We try to put Jesus into a box so we can manage Him, when in reality, He wants to shape and govern us. That is a major emphasis in our study today. The kingdom of God requires active pursuit, not passive observation. Jesus described that generation as children playing games in the marketplace (Matthew 11:16–17), and at times I wonder if that doesn’t describe us as well. Religion has become big business, and too often the marketplace is full of people playing games instead of pursuing the kingdom.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Overview of Matthew 11
Matthew chapter 11 is divided into three sections. Verses 1-19 address John the Baptist’s doubt and Jesus’ defense of him. Verses 20-24 pronounce woe on unbelieving cities. Then, verses 25-30 contain Jesus’ invitation to those who are weary and heavy-laden. In this study, our attention is focused on the first section, particularly John’s doubt in verses 1-3.
Matthew 11:1–3
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3 And said unto him, Art thou he that should come, or do we look for another?
The first point I make is that Matthew’s account does not follow the disciples’ activities. At the end of chapter 10, Jesus sends out the twelve, yet Matthew’s account does not remain with them. Even though Matthew was one of the twelve and part of that work, his narrative remains focused on the Messiah. This demonstrates the Holy Spirit’s inspiration in the writing. The emphasis is not on men or ministry activity, but on Jesus Himself as the central figure.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
The second point concerns the phrase “the works of Christ.” The word translated “works” in verse 2 refers to toil or active labor. Christ was working and actively doing the will of the Father. While we do rest in Him, there are still works and purposes God calls us to fulfill. At this time, John the Baptist was in prison and was hearing reports of Jesus’ works. He heard about the miracles, the healings, the deliverances, and the raising of the dead, but those actions did not match what he expected the Messiah to be doing.
John had formed a specific picture of the Messiah, and Jesus did not fit that picture. Because of that, John sent his own disciples to ask whether Jesus truly was the Christ or if they should look for another. This shows how easily we can become so programmed in our thinking that we miss what God is actually doing. John’s problem was not that Jesus was wrong, but that John was ahead of God’s timing.
John expected immediate judgment. He believed the Messiah would bring the axe, the fire, and the purging of the floor, as John had preached (Matthew 3:7-12; Luke 3:7-17). Those things were true, but they belonged to a later time. Jesus first had to fulfill the prophecies of the Messiah as the bridegroom. John’s eschatology was off, not his Scripture, and he missed what Jesus came to do first.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
There was also a spiritual battle involved. The spirit that denies Christ coming in the flesh is the spirit of antichrist, and that pressure was now affecting John. His disciples stood face to face with Jesus and questioned whether He truly was the Messiah. At that moment, the enemy was attempting to undermine the truth that Christ had come in the flesh (1 John 4:2-3).
John’s Earlier Witness to Christ
John clearly identified Jesus as the Christ. He publicly testified to Him through multiple statements and actions. He declared that Jesus would baptize with the Holy Ghost and fire (Matthew 3:11). John bore witness to Christ’s identity and preeminence (John 1:15–18). He pointed directly to Jesus and identified Him among the people (John 1:26–28). He openly proclaimed, “Behold the Lamb of God” (John 1:29). John continued that testimony by affirming that Jesus was the Son of God (John 1:29–36). John also declared his own decrease so that Christ might increase (John 3:28–30). There was no question that John had once clearly identified Jesus as the Messiah.
Yet John later struggled because Jesus did not align with his theological expectations. Christ did not fit the framework John had formed. John had preached a Messiah who would bring immediate judgment, lay the axe to the root of the trees, and thoroughly purge the floor (Matthew 3:7–12; Luke 3:7–17). That message was true, but John missed the timing. His doctrine was not entirely wrong, but his understanding of when those things would occur was off.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Another tension came from lifestyle contrast. John lived an austere, separated life. He abstained from wine and lived simply. Jesus lived differently. Jesus attended feasts and gatherings and was labeled a winebibber and a glutton (Luke 7:34; Matthew 11:19). This contrast exacerbated John’s difficulty in reconciling who Jesus was with his expectations of the Messiah.
The Danger of Limiting God
This exposes a broader issue. People often judge by theological expectations. When someone does not fit the mold we have created, we assume something is wrong. John’s question reflected that struggle: was Jesus truly the Christ, or should another be sought?
The core lesson is that we often limit God. We confine Jesus to our categories and expectations. He is larger than those boundaries. John placed Jesus in a box, and when Jesus did not fit that mold, doubt followed.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Jesus’ First Coming and God’s Timing
Jesus came first as the bridegroom. His initial coming was to fulfill the Scriptures, not to destroy them (Matthew 5:17). Grace preceded judgment. Love came before justice. John expected the latter work before the earlier work was complete, and that misunderstanding shaped his struggle.
Matthew 5:17
17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
His first coming was as the groom. He came in grace, not judgment, and in love (John 3:29; Matthew 9:15). The coming in clouds will fulfill the message John the Baptist preached in AD 70, but John expected those events to occur immediately. His issue was timing, not truth.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
The discussion then turns to John’s disciples. The term “disciples” is the same as that used for the disciples of Jesus. That is important because it shows how easy it is to follow John and miss Jesus. We can believe we are doing the right thing and still end up standing with John while Jesus is over here.
This forces us to ask how we can avoid following John and missing Christ. John was errant, though not completely wrong. His theology was partially accurate, but his understanding of Christ was flawed. He passed that misunderstanding on to those who followed him, and that is something we must guard against.
I do not want to teach people wrongly. I do not want to miss Jesus, and I do not want to teach incorrect theology or doctrine. John believed he had Jesus figured out. He thought his eschatology was settled and trained his disciples accordingly. The problem was not that his message was false, but that his timing was off.
It becomes clear that John had missed something. If he had to ask Jesus whether He was the Christ or whether another was expected, then he had lost clarity. If John could doubt after knowing that the dead had been raised and the blind healed, then his disciples were being taught to miss it as well. That is exactly what we must avoid.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
When We Think We Have Jesus Figured Out
The principle here is simple. We often think we have Jesus figured out. We expect Him to work a certain way, only to discover that He moves in ways we did not anticipate. Many of us have experienced that over the past few years. That does not mean everything was entirely wrong, but it does indicate that something was amiss. It suggests that we may have been following a man rather than Christ, because following Christ keeps us from making such mistakes.
This leads to a practical question. What can we do to ensure we do not follow erroneous teaching? I have outlined several things to help with that. Even if nothing else is accomplished, these notes can be taken home and reviewed.
One of the most important areas to address is church government. This is something close to my heart. If the mantle the prophets speak of is truly on my life, then this must be my mandate. Church government is what I am called to do.
As we were driving back home yesterday, I told Judy that, among all the visions and plans we discussed, the one thing I know I am called to do is to bring government to the church in Lafayette. I am not referring to the church at Lafayette, but to the church in Lafayette. The goal is to reach the entire city with God’s government, which is His kingdom. God’s kingdom and God’s government are identical.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
God’s Government Through the Five-Fold Ministry
Paul explains this in Ephesians 4:11: God gave apostles, prophets, evangelists, pastors, and teachers to the church, and they remain within the church. They were given for the perfecting of the saints, for the work of the ministry, and for the edifying of the body of Christ. This continues until we attain unity in the faith, the knowledge of the Son of God, and maturity, reaching the measure and stature of the fullness of Christ (Ephesians 4:11-13).
The purpose of apostles, prophets, evangelists, pastors, and teachers is to bring us into maturity and to form us into the image and stature of Christ. That leads directly into Verse 14, where Paul explains why God established this order.
Ephesians 4:14
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
These ministries exist so that we are no longer deceived children.
The question then becomes what keeps us from being tossed around by false teaching. According to God’s government as laid out by Paul, Jesus gave the five-fold ministry for that very reason. Its purpose is to help us grow up and to protect us until we do. The ministry covers the church and helps identify errors when they arise.
Verse 15 explains how this protection works.
Ephesians 4:15-16
15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
We grow up by speaking the truth in love, growing into Christ in all things, who is the head. Speaking the truth in love is not about pointing out personal faults. It is about doctrine and teaching. When the church speaks truth in love regarding doctrine, it moves toward maturity and avoids being swayed by every wind of doctrine.
A Reed Shaken by the Wind
This ties back to what Jesus said about a reed shaken by the wind .
Matthew 11:7
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
We do not come to church to hear something that merely sounds good but has no stability. We come to be grounded in truth, so we are not easily moved by every new idea or teaching that comes along.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
That’s what the church is for, and it hurts sometimes. The word of God is a sword. It’s not a lollipop, and it’s not a candlestick or a sucker. It’s a sword, and it cuts, and it hurts, and it hurts all of us, doesn’t it (Hebrews 4:12; Ephesians 6:17)? Because that’s what it’s supposed to do: get there and cut out the garbage. Cut away everything that doesn’t look like Jesus.
The first point I emphasize is Ephesians 4:11-15. If I could stress one point, it would be this: ensure you are covered. You need people over you, under you, and around you who help protect you so you are not led away by errant teachings and doctrines. Submission matters. Allow spiritual leadership to minister into your life.
Ordained Elders in Every Church
That principle is reinforced in Acts 14:23.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Acts 14:23
23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
Paul, on his missionary journey, returned to the churches after hardship and suffering and did something very intentional. Elders were ordained in every church. Not some churches, but every church. This was not a human idea. It was God’s government. Through prayer and fasting, those elders were committed to the Lord, showing that spiritual order and oversight are foundational in the church.
Churches are meant to have elders. This is further clarified in 1 Timothy 5:17.
1 Timothy 5:17
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Elders are called to rule, and they are to rule well. Elders are ordained, elders rule, and elders function as part of God’s design to protect and care for His people. Their responsibility includes guarding the church from false doctrine, heresy, and anything that does not belong. Protection is a key part of their calling.
Apostolic Covering and Church Maturity
Accordingly, a church must come under apostolic covering. This entails submission to the five-fold ministry of apostles, prophets, evangelists, pastors, and teachers. Without that structure, a church can remain immature indefinitely. With it, the church can grow, mature, remain grounded in pure doctrine, and function under proper spiritual government. Without establishing a church government, a church will never fully accomplish what God intends.
The second safeguard I point out is being a true disciple of Christ, not of a man. A disciple is a learner and a pupil of Jesus. The danger comes when we become so focused on a person, their personality, or their charisma that we lose sight of Christ. John the Baptist had strong charisma and a dominant presence, and people followed him closely. Yet even while standing face to face with Jesus, some could not truly see Jesus because they were following John.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
This should warn us. It is possible to become so committed to a person, a theory, or a way of thinking that we lose clear vision of what Christ is actually doing. When that happens, we miss His purpose and direction for our lives.
I want to emphasize this strongly because some of you care for me so deeply that you would follow me without question. I want to warn you against doing that. Keep your eyes on Christ, not on a man. That brings me to the next safeguard.
We must understand the Scriptures for ourselves. You will never know whether someone is speaking the truth unless you study the Word personally. We require the Word of God to live in us. God has given us His Word as a weapon. Jesus defeated the devil with the Word. It is a sword. It defends, blocks, and strikes. If we are going to stand, we have to know it.
Examining the Fruit of Ministry
Another safeguard is examining the fruit of a ministry. We have already talked about this in Matthew 7:15-23. A ministry can be evaluated by what it produces. Fruit reveals truth. That is why this matters so much. We need to know how Scripture teaches us to avoid following John and missing Jesus.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Matthew 11:4-6
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
6 And blessed is he, whosoever shall not be offended in me.
In verses 4-6, Jesus instructs John’s disciples to return and report what they observe. The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor hear the gospel. Jesus also says that the one who is not offended in Him is blessed. What stands out to me is the word “again” in verse 4. John needed to see it “again.” His vision required clarity, and that should keep us from being overly critical of him.
Jesus makes it clear that John already knew these works were happening. He knew Jesus healed the blind, cleansed lepers, raised the dead, and preached to the poor. What John did not fully understand was what the Scriptures said about these works. Jesus points him back to Scripture by referencing Isaiah 35:5-6 and Isaiah 61:1, showing another side of the Messiah.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Isaiah 35:5-6
5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.
6 Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.
Isaiah 61:1
1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
John could only see judgment and justice. Those are real aspects of God, but they are not the whole picture. God also reveals goodness and grace. John focused on the axe, the fire, and the purging. Those things are true and will come, but God is also gracious and loving. He cares for His people and meets their needs. John sought only one side of the King Messiah.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
John knew what Jesus was doing, but he did not see it in the right light. His view of the Messiah centered on judgment. Jesus used Isaiah 35:5-6 and Isaiah 61:1 to show that His mission also included mercy, healing, and restoration. The axe and the fire would come later. Grace came first. Fulfillment had to come before destruction.
This highlights a tension we still face. Some people emphasize God’s grace, others emphasize His severity. Both are real. I understand God’s severity because I fear and respect Him, and I also understand His grace and mercy. Scripture shows us both sides, and we must not ignore either.
Paul addresses this larger issue in Romans 11:1 as he explains God’s dealings with Israel and the unfolding of the new covenant. God’s actions are purposeful, balanced, and rooted in both mercy and judgment. Understanding both sides helps us see Christ clearly and keeps us from missing what God is truly doing.
Romans 11:1
1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Paul is speaking about Israel when he asks whether God has cast away His people. The answer is clear and emphatic. God forbid. He has not rejected them, and He never will. God still loves natural Israel.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
At the same time, Israel must come the same way everyone else does. There is only one door (John 10:7, 9). They must come through the blood of Jesus, just as you and I did. There is no alternative path and no separate entrance.
Beholding the Goodness and Severity of God
Now, what I want to show you is to look over there in verse 22.
Romans 11:22
22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
Paul brings our attention to the goodness and the severity of God. He makes it clear that God reveals both sides of His nature. There is severity toward those who fall, and there is goodness toward those who continue in His goodness (Romans 11:22). I am not limiting God to these two traits alone, but Paul clearly shows that both are real and active. I appreciate both sides because they affirm the truth of Scripture, as I see God’s justice and mercy.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
John focused almost entirely on the Messiah’s severity. He preached judgment, fire, and purging. Jesus, however, came demonstrating the goodness of the Messiah. Because Jesus did not align with John’s expectations, it created confusion for John. The same thing happens to us. When Jesus does not work the way we think He should, we begin to question whether it is really God at work.
When God does not act in accordance with our expectations, doubt often follows. We start saying it must not be God, or it must be the devil. That thinking limits God. He is larger than our categories, and He cannot be confined to our methods or timelines. We have to allow Him to work in His own way.
I understand both sides of God. I know He is gracious, and I love seeing His grace in action. At the same time, I respect His severity because it keeps me grounded. If I did not fear God, I would be tempted to test His grace. Knowing that He disciplines and judges rightly keeps me walking carefully before Him.
John missed something because he only saw one side of God. Today, we can make the same mistake by emphasizing only grace or only judgment. Neither view is complete by itself. We have to learn to appreciate both the goodness and the severity of God. That balance keeps us from missing what God is doing.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
John’s struggle was rooted in timing. His eschatology was ahead of where God was working. We often do the same thing. Eschatology has divided the church for years, with endless arguments about timelines and outcomes. Those debates create division, yet none of them change how God will accomplish His plan. It will happen His way, not ours. Instead of dividing over what we cannot fully know, we need to hold firmly to what we do know.
Jesus Questions the Crowd About John
Given the limited time, I would like to move to another important point. In verses 7-9, Jesus addresses the crowd regarding John and asks what they came to see in the wilderness. He contrasts John with a reed shaken by the wind, a man swayed by pressure or comfort, and then affirms that John was a prophet, and more than a prophet.
Matthew 11:7–9
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses.
9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
John Identified as Elijah
What I want us to grasp here is that Jesus clearly identifies John as Elijah. There is no doubt about this, as Jesus Himself interprets Malachi 3:1 and 4:5 and applies those passages to John.
Malachi 3:1
1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
Malachi 4:5
5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:
Jesus makes it clear that John fulfills the role foretold in those Scriptures, and we will address that further in a moment.
It was imperative that the people understood this. Recognizing John as Elijah was not optional. It was a fulfillment of Scripture and a divine mandate. They needed to know that John the Baptist came as Elijah to understand what God was doing and to see the unfolding of His plan, according to Malachi 3:1 and 4:5.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
I explain why this was so critical. If Jesus could demonstrate to the people that John was truly Elijah, fulfilling the Scripture that Elijah would come as the forerunner of the Christ, then they could see that Jesus was the Christ. If they rejected John as Elijah, they could not accept Jesus as the Messiah. One depended on the other. If they accepted Jesus as the Christ, they would also have to accept that John was Elijah. That is why Jesus was determined to make it clear that Elijah had come and that John the Baptist fulfilled the Scriptures concerning Elijah (Malachi 3:1; Malachi 4:5).
Jesus then asks what the people went out into the wilderness to see. Did they go to see a reed blowing in the wind? What did that mean anyway? Along the Jordan River, reeds bent easily with every breeze. Jesus was using an image everyone understood. A reed moves whichever way the wind blows. It has no resistance, no firmness, no consistency. Did they go to hear a soft, pleasing word that changes with every new idea or teaching? I do not believe that is why we come to church. We are not supposed to come to have our ears tickled or to hear something that feels good but has no stability.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
John’s message never changed. He did not adjust his preaching to pressure or to what people wanted to hear. The people knew exactly what they were going to hear before they went out to see him. In the same way, most people know what they are going to hear before they come here. If someone attends a few services, they will hear teaching on the kingdom of God. That consistency matters.
The people did not go out to see someone dressed in soft clothing or to enjoy charisma and appearance. John wore camel’s hair, and his message matched his appearance. They knew that before they went. They went because he had something to say from God. That is the key. If we are not coming to hear from God, then we are missing the purpose. God wants to speak in a way that changes lives, not in a way that simply entertains.
I believe most people come to hear what the Lord is saying to the church. It is not about sound, style, charisma, or appearance. The purpose is transformation. Jesus makes it clear that they went out to hear a prophet, a man of God, and to have their lives changed. That is exactly what John the Baptist was.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Jesus then removes all doubt about John’s identity. He states plainly that John is the messenger spoken of in Scripture and quotes Malachi to prove it (Malachi 3:1; Malachi 4:5). There is no question about who John was because Jesus Himself interprets those passages and applies them to John the Baptist.
Born of Women and Born Into the Kingdom
Jesus also says that among those born of women, there had not arisen one greater than John the Baptist.
Matthew 11:11
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
I touch on this briefly because it raises important questions. John was the greatest of the Old Covenant prophets, yet even so, the one who is least in the kingdom of heaven is greater than he. Why was John the greatest? He led the way for Christ.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
What I see here is two kinds of birth. One is a natural birth, being born of a woman. The other is a birth into the kingdom of God. Being born into the kingdom is far greater than simply being born naturally. That is the distinction I see in this passage.
We are still discussing John the Baptist and situate him among the prophets. John was the greatest of the Old Covenant prophets, yet he never saw Calvary and never experienced Pentecost. Those two events mark the separation between the old covenant and the new covenant.
The two major differences between the old covenant and the new covenant are the blood of Jesus and the experience of Pentecost. You must have the blood of Jesus to be born again, but the other dividing line is Pentecost. These two experiences define the New Testament and separate the new covenant from the old.
The Kingdom Taken by Force
Verse 12 then says,
Matthew 11:12
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
I conducted a word study on this and examined several translations to better understand what Jesus is saying in this statement.
The phrase “suffered violence” comes from a single Greek word, and it means to press, to crowd in, or to seize. What Jesus is describing is not destruction but a crowd forcing its way in. Since John began baptizing and preaching, people have been pressing into the kingdom. He then describes who these people are. They are called violent, from the Greek meaning forceful or energetic.
Entering the kingdom requires energy and exertion. This is not a sinner’s prayer followed by nothing else. It is not walking an aisle, shaking a pastor’s hand, or putting your name on a church roll. Those things do not bring someone into the kingdom of God. It draws on the blood of Jesus and real encounters with Christ, but it also requires a personal response. There is a seizing, a grasping, a taking hold. The language is forceful because the action is forceful.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
The same idea appears when Acts describes the baptism of the Holy Spirit as coming upon them. The word carries the sense of being overtaken or seized. The Living Bible describes multitudes crowding toward the kingdom, and the NIV says the kingdom is forcibly advancing and forceful people are laying hold of it. The emphasis is clear. This is an active experience, not a passive one.
The kingdom involves things we do. We forgive, we confess Christ, and we pray and worship. Even though Jesus intercedes for us, we still respond. God provides every tool and every weapon, but we must act. The Amplified Bible captures this by describing the kingdom as a precious prize seized with intense effort. That language reflects the meaning of the words Jesus used.
This does not depict someone accidentally stumbling into the kingdom. It is something valued, pursued, and seized with purpose. What Jesus pictures is far more than a formula or a ritual. It is an energetic grasping of the life God offers.
He That Hath Ears to Hear
Jesus then repeats one of His most frequent sayings, “He that hath ears to hear, let him hear” (Matthew 11:15). Many hear sounds but do not truly hear. Some simply do not want to hear what the Spirit is saying. That lack of hearing reveals a deeper resistance.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Jesus closes this section by comparing that generation to children. He uses that image to show immaturity and inconsistency, setting up His next point about how people respond to the message of the kingdom.
Matthew 11:16–19
16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
18 For John came neither eating nor drinking, and they say, He hath a devil.
19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
That is a strong statement when Jesus likens a generation to children. He describes them as children sitting in the marketplace, calling to one another, saying they played music but no one danced, and they mourned, but no one responded. John came neither eating nor drinking, and they said he had a devil. The Son of Man came eating and drinking, and they called Him a glutton and a winebibber, a friend of publicans and sinners. Jesus concludes that wisdom is justified by her children (Matthew 11:19).
The comparison shows the difference between being childlike and being childish. Jesus is not commending immaturity. He is exposing childishness. These people want to play games on their own terms. Some want joy without repentance. Others want mourning without grace. They swing between extremes and cannot agree on anything. Nothing satisfies them.
Wisdom Justified by Her Children
Jesus explains that this generation rejects both approaches. They rejected John for being too strict, and they rejected Jesus for being too free. No matter which game is played, someone complains. Everyone wants it done their way, and nothing pleases them.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
That same pattern exists today. A childish religious generation moves from one extreme to another. Some demand legalism. Others demand license. Religion becomes business in the marketplace, and people argue over preferences instead of truth. Everyone wants to play their own game, and no one can come together.
Jesus closes by saying that wisdom is justified by her children. Both John’s ministry and Jesus’ ministry accomplished what God sent them to do. Each produced fruit. Each produced children. The proof of wisdom is not argument but results.
So the final question is simple. What are we producing? Whether it is my life, my ministry, or my home, it will be justified only by what it produces. History will record it. Our children will reveal it. Wisdom is proven by its fruit, not by games played in the marketplace.
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
Matthew 11 1-19 How to Avoid Limiting God With Our Theology
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