When you first see someone, you might not remember who he is. You have that uneasy feeling that you should know him, but you hate to guess and get it wrong. It would be so good if he would introduce himself to you first.
Matthew 11 presents a similar question: Who is Jesus? Both His friends and His opponents wrestle with that question. Jesus gives clear answers through His powerful miracles and His inviting words.
This blog post is adapted from the first session of Matthew 11:2–20:34 Concordia Commentary Bible Study.
The first key background issue is the identity of Jesus. The identity of Jesus has been a central theme from chapter 1 on. However, in chapters 11–16, the question grows in importance as the ministry of Jesus accelerates. His teachings and miracles raise the question and give the answer. Who is this Jesus who does all these things? The more miracles He does and the more teachings He delivers, the more urgently this question is asked: Who is this teacher and miracle worker?
Jesus’ identity is questioned in chapters 11 and 16, framing these chapters with the truth of Jesus’ identity. Along with the questions about Jesus’ identity, there is the promise of blessings when, by faith, Jesus is recognized as the Son of God.
A discernable inclusio [enclosure] marks off these chapters via its first pericope (11:2–6) and its final one (16:13–20). In 11:3 John the Baptist directly raises the question of Jesus’ identity: “Are You the Coming One, or shall we expect another?” After responding to the question with allusions to Old Testament promises of salvation and restoration that He Himself is now performing, Jesus concludes with a promise (11:6): “And whoever is not caused to stumble because of Me is blessed!” (Gibbs, 551, emphasis added)
Knowing who Jesus is brings blessings to those who ask Jesus to verify His identity in chapter 11 and to Peter, who volunteers rightly the answer that Jesus is the Son of God in chapter 16.
Not everyone will confess Jesus’ true identity, but those who do will be blessed, that is, saved and rescued eschatologically. Significantly, the evangelist himself has confessed Jesus’ identity by how he has introduced the unit: “Now John, when he had heard in prison the works of the Christ, …” (11:2).
Jesus speaks the same pronouncement of “blessed” again in the final pericope of this major unit (16:13–20), and, significantly, in 11:2–16:20 this verbal adjective occurs in singular form only in the first and last pericopes (11:6; 16:17; cf. the plural in 13:16). There in 16:17 Jesus speaks blessing and salvation to Simon Peter. Through the gift of divine revelation, Peter is not (for the moment!) stumbling over Jesus, but rather is confessing the answer to the Baptist’s question: Jesus is the one who was to come; He is the Christ and the Son of God. (Gibbs, 551)
While the key question in chapters 11–16 centers on the identity of Jesus, the varied responses to who Jesus is all follow naturally. The message concerning Jesus began with John the Baptist’s ministry and proclamation of the Messiah to come. A key section in chapter 11 then is John’s disciples questioning Jesus, followed by Jesus’ insistence that John is the Elijah who was promised in Malachi 3:1. When you understand John the Baptist as God’s witness, you will be able to see Jesus as God’s Son. Reject John, and you will come under judgment. These sharp contrasts point to the severe consequences that come with knowing the truth of John:
Israel must come to receive the truth that John is the eschatological “Elijah” promised in Malachi 4:5 (see Matthew 11:7–15); and in thus acknowledging John, Israel would also know the identity of Jesus as the “Lord” who would “suddenly come to His temple” (Malachi 3:1). But this generation is like petulant children (Matthew 11:16–19), and the unrepentant villages of Galilee are thus bringing near to themselves the threat of final judgment (11:20–24). (Gibbs, 551–52)
The opposition to Jesus will increase in the coming chapters. Pharisees will resist Him in chapter 12. In chapters 15 and 16, scribes and Sadducees will also reject His ministry.
What answer can Jesus give to John’s earnest question in 11:4–5? Jesus’ list of healing miracles leads to the most dramatic act, the resurrection of the dead. However, we might understand that the last work is the greatest: “The poor have good news preached to them” (v. 5). This is the gift needed by every person, regardless of illness or captivity. Good news to the poor is the essence of the Messiah’s work, even while evil’s present power continues. Jesus’ answer, centered on miracles and the best news, rings true along with the mystery of God’s work under the presence of evil.
Jesus’ answer in 11:4–6 exhibits a twofold character. On the one hand, His words offer the strongest possible “yes!” to the first part of the Baptist’s question. The deeds that Jesus has been performing are the long-expected signs of renewal and restoration in Israel. …
On the other hand, Jesus’ words invite John to accept in faith the strangest of all paradoxes in the history of the world. The reign of God has broken into history in the person of Jesus, and He is the Coming One. But the power of evil men remains strong, and Christ will not overthrow that evil—yet. (Gibbs, 556, 557)
Blog post adapted from Matthew 11:2–20:34 Concordia Commentary Bible Study © 2026 Concordia Publishing House. All rights reserved.
Commentary quotations from Jeffrey A. Gibbs, Matthew 11:2–20:34, Concordia Commentary © 2010 Concordia Publishing House. All rights reserved.
Scripture: ESV®