Exegetical and Hermeneutical Commentary of Matthew 11:12

And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

12. And from ] Translate but from: another point shewing the greatness of John, and also the beginning of the Kingdom: it was from the time of John’s preaching that men began to press into the kingdom, and the earnest won their way in. For the preaching of John was the epoch to which all prophecy tended.

suffereth violence ] is forced, broken into, as a ship enters a harbour by breaking the boom stretched across the harbour’s mouth. John’s preaching was the signal for men to press into the kingdom to adopt eagerly the new rule and life heralded by John and set forth by Christ.

the violent take it by force ] The eager and enthusiastic followers of Christ seize the kingdom win it as a prize of war.

Fuente: The Cambridge Bible for Schools and Colleges

And from the days of John … – That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Mat 3:5. So, he says, it has continued. Since the kingdom of heaven, or the gospel, has been preached, there has been a rush to it. People have been earnest about it; they have come pressing to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers pressed upon them with violence and demolished the walls. With such earnestness and violence, he says, people had pressed around him and John since they began to preach. There is no allusion here to the manner in which individual sinners seek salvation, but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.

Fuente: Albert Barnes’ Notes on the Bible

Mat 11:12

The kingdom of heaven suffereth violence.

Earnestness in religion

1. Earnestness is a distinguishing mark of race-elevation.

2. Earnestness is characteristic of great epochs.

3. Earnestness is a criterion of individual character, men weight according to earnestness; it is more than ability.

4. Of all places for earnestness, religion is the most important and natural. Reasons for earnestness in religion:-

I. It is demanded by the nature of religion itself. It is an earnest thing, demands our best power

(1) as a scheme of worship;

(2) as a series of works;

(3) as a system of duty;

(4) as a revelation of future rewards and punishments.

II. Earnestness in religion is demanded by earnestness in the God whom religion reveals. NO epicurean deity, careless of men.

1. Gods earnestness visible in nature. It is a whirl of terrible forces.

2. It is visible in things permitted and accomplished in Providence.

3. Earnestness visible in Gods self-revelation. God comes nearer to man at every step up to incarnation.

4. The language of scripture as revealing earnestness in God. It contains tender pleading, strong remonstrance. The only thing that can answer God is earnestness in us.

III. Earnestness is demanded by the difficulties in being religious,

1. These are real-Many are called; few chosen. The promises are to him that over-cometh.

2. They are not difficulties in religion itself. Abundant grace is supplied.

3. They are in us.

(1) Our unbelief.

(2) Love of the world.

(3) Spiritual indolence.

4. These are complicated by our surroundings.

5. And there is no accommodation of conditions. Religion no respecter of persons.

IV. Earnestness in religion is demanded by our actual dangers and needs.

1. Religion is a scheme of pardon as well as a system of truth. Our exposure is imminent.

2. Here is the supreme reason for earnestness in seeking the kingdom of heaven. It is your life.

V. Now contrast the earnestness so evidently demanded by our situation and the lightness wits which some threat the whole matter.

1. Contentment with slight grounds for unbelief.

2. Then see the lightness with which some turn away to business.

3. Lack of earnestness shown in deferred prayers and broken promises.

4. The feeble beginnings speedily abandoned.

Application:-

1. Remember the religious earnestness to which Christ exhorts is no fanatical excitement.

2. Remember how soon difficulties melt away before earnestness.

3. Examine the reasons why indifference replaces earnestess.

4. Earnestness is demanded by sour conduct in anything else which you believe will be to your advantage.

5. Appeal for immediate decision. These, the best things for earnestness; will please God; come to them as they come to you. (S. F. Scovel.)

The kingdom of heaven taken by violence

I. From the fact that the Scribes and Pharisees lost the kingdom with everything in their favour, whilst the violent won it with everything against them, we gather that every natural advantage may be forfeited a non-improvement, and that its want may be compensated by strenuousness of exertion.

II. He who would be saved must de saved by violence, and, nevertheless, he can be saved only by grace. Many charge the doctrine of justification by faith with a tendency to undermine exertion. But there is more effort necessary to be saved by grace than by works. Mans strongest inclinations are on the side of meriting heaven by works; hence the need of violence to resist this. And the violence done to nature by the act of believing, faith, as working by love, will keep men in perpetual activity. A life of faith is a life of self-denial. It is not easy, though Gods grace will prevent it being too difficult.

III. With this proof that they who would be saved must use violence there is given A demonstration that, nevertheless, they can be saved only by grace. The faith which prompts and enables the violence is no human principle, but is of celestial gift. Faith, and all its results, must be attributed to grace. (H. Melvill, B. D.)

The Christian must use force

If the wrestler must use force when the athletic arm is raised against him, then must we for we wrestle with principalities and powers. If the warrior must use force when the army cometh against him, then must we use force, for there are squadrons between us and everlasting rest. If the captive must use force when he would wrench off his chains, then must we use force, for the fetters of an evil nature bind us to the earth. If the traveller must use force when there are mountains to be scaled, then must we use force, for a rugged land is before us, and the rocks and the torrents block up our path. Or if the suppliant use force-the force of earnest entreaty, unwearied solicitation, burning tears, and passionate cries, when he would gain a favour from a great one of the earth; then must we use force; we must pray always and not faint; we must besiege the mercy-seat, seeing that all we need must come from God; and earnest supplication is the condition on which God bestows. (H. Melvill, B. D.)

The kingdom of heaven taken by force

I. The nature of the force here spoken of.

1. A resolution of mind to receive the doctrine and precepts of strict holiness and virtue, though contrary to the ordinary bias of mens appetites and inclinations.

2. The quitting favourite notions and prejudices, upon sufficient evidence, and with mature, serious, and diligent consideration.

3. Quitting some present worldly advantages for the sake of the gospel, and making a profession of the truths of religion, against much opposition, and notwithstanding difficulties and discouragements.

II. There is also intended A reference to the willing forwardness and resolute zeal of many in embracing the principles of true religion, who, to outward appearance, were the most unlikely of any to have a share in the blessings and privileges of the gospel: such as men of mean rank and low education, men of unreputable character, and Gentiles. (Nathanael Lardner.)

Taking the kingdom by violence

I. The necessity for these strong exertions arises from the immense difficulties in the way:-

1. The world, as comprehending both objects of attention and objects of attachment.

2. The devil and his angels.

3. The flesh with all its passions and lusts.

4. The difficulty of dissolving long-connected associations, of breaking up long-established habits, and of issuing forth into new courses of action.

II. The nature of the violence intended.

1. It must be accompanied with supreme desire, and with corresponding earnestness and diligence.

2. It must be accompanied with true repentance.

3. It must be marked with submission.

4. You must offer the prayer of the destitute.

Apply:

1. To those who are opposed to any great earnestness or any uncommon movement in religion.

2. To awakened sinners.

3. Where will the prayerless sinner appear? (E. Griffin, D. D.)

Religious earnestness

I. The characteristic earnestness of the gospel dispensation.

1. These are the provisions of the gospel, complete and full.

2. Its early history.

3. Its work and mission.

4. Its finality.

II. Its effects among men; their treatment of it.

1. Many enter the kingdom violently.

(1) Violence exhibited in their repentance.

(2) In their efforts to believe and acquire holiness.

(3) In the difficulties they are called to overcome.

2. Enemies. (Anon.)

A visitation of strong religious desire

Not one or other among us, but probably every man who hears me, either has already had, or will have, at some time of his life, a strong desire to obey God. One man is checked or is favoured in this respect in one way, another in another. We cannot avoid seeing that some men have, almost by nature, religious feelings which are not given in equal measure to others. But still it is with respect to religion as it is with regard to our own prosperity in life. It is said there is no man who has not once or twice in life a lucky chance, and it depends on the skill with which he uses it whether he turns out a prosperous man or not. So it is with our religious character. However unfavourable his position, however strongly a character may have taken a cold or irreligious tone, still there is scarcely a man who is not now and then awakened by some of what we call the accidents of life, but which are in reality calls from God, and who does not often see Him and His will distinctly-as it was said of Balaam, having his eyes open. But did Balaam, when his eyes were open, obey? Did he to whom, more than to Gods own servants, it was given to know Gods will, follow it? No! He was contented to know about God, and made his knowledge of Him a substitute for the obedience he ought to have rendered. So it is with us all, if we forget that the wish to press-nay, the very pressing itself into Gods kingdom, is but the first step towards winning it. It may be a great step; it may change the direction of a mans whole life; it may realize the proverb, that well begun is half done; while it may also be the mere turning away for a few weeks, or even days, from vice. Gods kingdom can be really won by nothing but steady, manly perseverance; it is a matter which demands a lifelong energy of prayer and watching, lest at any time we let it slip. (Dean Lake.)

The most religious, the most energetic

Whosoever shall do most violence to Christ shall be accounted most religious by Him. We desire to take His kingdom, His riches, and His life. And He is so rich and so liberal that He does not resist. He does not deny, and after He has given all, He still possesses all. We attack Him, not with swords, nor staves, nor stones; but with meekness, good works, chastity. These are the weapons of our faith, by which we strive in the contest. But, in order that we may be able to make use of these arms in doing violence, let us first use a certain violence to our own bodies, let us carry by storm the vices of our members, that we may obtain the rewards of valour. For, to seize the Saviours kingdom, we must first reign in ourselves. (St. Ambrose.)

A struggle to reach heaven

In the life of Perpetua and her fellow-martyrs, we read that in a dream she beheld a golden ladder reaching from earth to heaven, which was hedged in and surrounded on all sides by knives and sharp swords. By this ladder they had to climb up to heaven. At its foot lay a horrible dragon, who sought to hinder the climbers. She saw, moreover, one of her companions, Satyrus by name, bravely mounting the ladder, and inviting his companions to follow him. When she had related her vision, they all understood that they were to suffer martyrdom. And so it happened. Thus let each believer consider that with his utmost energy he must struggle up to heaven, by means of a ladder hedged about with knives.

Heaven taken by storm

The claim for admission into the covenant had hitherto, from Abraham to John the Baptist, been a national one; it now became a solely moral one.

1. We lay down as our first principle that indomitable earnestness is the soul of our religion and the key to all progress.

2. Let no man suppose that this will clash with the doctrines of Divine grace.

3. It is easy to see that there are two ways of taking the kingdom, a weak way and a violent way. Faith may be merely of an educational kind, or strong and personal; the inner life of man may go on easily from (lay to day, or it may contend with evil influences; prayer may consist in empty cries.

4. The promise of success is to the violent.

(1) Not because God is unwilling, but because it is His way to exercise grace that He may increase it. (J. Vaughan, M. A.)

Fighting a way into the kingdom

The Interpreter took the pilgrim again by the hand, and led him into a pleasant place, where was built a stately palace, beautiful to behold; at the sight of which Christian was greatly delighted. He saw also upon the top thereof certain persons walking, who were clothed all in gold. Then said Christian, May we go in thither? Then the Interpreter took him, and led him up toward the door of the palace; and behold, at the door stood a great company of men, as desirous to go in, but durst not. There also sat a man at a little distance from the door, at a table-side, with a book and his ink-horn before him, to take the name of him that should enter therein; he saw also that in the doorway stood many men in armour to keep it, being resolved to do to the men that would enter what hurt and mischief they could. Now was Christian somewhat in amaze. At last, when every man started back for fear of the armed men, Christian saw a man of a very stout countenance, come up to the man that sat there to write, saying, Set down my name, sir; the which when he had done, he saw the man draw his sword, and put a helmet upon his head, and rush toward the door upon the armed men, who laid upon him with deadly force; but the man, not at all discouraged, fell to cutting and hacking most fiercely. So that, after he had received and given many wounds to those that attempted to keep him out, he cut his way through them all, and pressed forward into the palace; at which there was a pleasant voice heard from those that were within, even of those that walked upon the top of the palace, saying,

Come in, Come in,
Eternal glory thou shalt win.

So he went in, and was clothed with such garments as they. (John Bunyan.)

Practical religion requires energy

When we look at towns on a map we think the way to them easy, as if our foot were as nimble as our thoughts; but we are soon discouraged and tired, when we meet with dangerous and craggy passages, and come to learn the difference between glancing at the way and serious endea-yours to traverse it. So in matters of religion, he that endeavours to bring Christ and his soul together, before he hath done, will be forced to sit down and cry, Lord, help me! (T. Manton.)

Earliest prayer

Prayer pulls the rope below and the great bell rings above in the ears of God. Some scarcely stir the bell, for they pray so languidly; others give but an occasional pluck at the rope; but he who wins with heaven is the man who grasps the rope boldly and pulls continuously, with all his might. (C. H. Spurgeon.)

Need inspires energy

After Sir Colin Campbells silent retreat from Lucknow in the last Indian war, Captain Waterman was left behind. He had gone to his bed in a retired corner of the brigade mess-house, and having overslept himself was forgotten. At two oclock in the morning, to his great horror, he found all was deserted and silent, and that he was alone in an open entrenchment with 15,000 furious barbarians just outside. Frightened, he took to his heels and ran himself nearly out of breath, till he overtook the retiring rear-guard, mad with excitement, and breathless with fatigue. But was not his earnestness reasonable, seeing that he realized his danger? And if unconverted sinners realized their danger, would they not be desperately in earnest?

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. The kingdom of heaven suffereth violence] The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once on the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. Christ himself said, The tax-gatherers and harlots go before you into the kingdom of God. See the parallel place, Lu 7:28-30. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest: all hell will oppose him in every step he takes; and if a man be not absolutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expense, he will surely perish everlastingly. This requires a violent earnestness.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

As John Baptist was a great man, so the Lord hath owned him as such, giving such a success to his ministry, that ever since he began the course of it, men have been carried on with a great ardour and heat, in hearing and receiving the gospel, which is the gospel of the kingdom, and bringeth men into the kingdom of Christ amongst men, and at last to the kingdom of glory. The hearts of men and women have been inflamed with a desire after the knowledge and obtaining of heaven, and heavenly things. They are great persons whom God thus owneth; and those whom the Lord thus owneth, are ordinarily such as have some measures of the spirit of this first gospel ministry, making the great things of God the matter of their discourse, and doing their work with a seriousness, zeal, and fervour fitted to it.

The violent take it by force: they are not lazy wishes or cold endeavours that will bring men to heaven.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And from the days of John the Baptist until now,…. From the time that he began to preach, to the then present time,

the kingdom of heaven, the Gospel, and the ministry of it, first by John, then by Christ and his apostles,

suffereth violence; or “comes with force”, and power upon the souls of men: it was attended with the demonstration of the Spirit, and of power; as appeared by its being the means of quickening persons that were dead in trespasses and sins; enlightening the blind; causing the deaf to hear; melting and softening hearts of stone; making, of enemies, friends to God and Christ; turning men from the power of Satan unto God; setting at liberty such as were slaves and vassals to their own corruptions; and, in a word, in being the power of God unto salvation, to many souls: and which was further seen, in the manner it did all this; suddenly, secretly, powerfully, and effectually, and yet not against the wills of men; and by such instruments as the apostles were, poor, sinful, mortal men; despised by the world, and attended with opposition and persecution: or “suffers violence”; which may be understood, either of the vast numbers, that pressed and crowded to hear the Gospel preached: great numbers followed John, when he first began to preach, and baptize: still a greater number followed Christ, some to hear his doctrine, others to see his miracles, others to behold his person, others out of selfish ends; and some behaved rudely and indecently: or of the ardour and fervency of spirit, which appeared in some, to the ministry of John and Christ, and in their desires and expectations of the kingdom of the Messiah: or of the Gospel’s suffering violence by the persecutions of its enemies opposing and contradicting it, reproaching it, intimidating the professors of it, and seeking to take away the life of Christ, the great subject of it:

and the violent take it by force; meaning either publicans, and harlots, and Gentile sinners; who might be thought to be a sort of intruders: or rather the same persons, as being powerfully wrought upon under the ministry of the Gospel; who were under violent apprehensions of wrath and vengeance, of their lost and undone state and condition by nature; were violently in love with Christ, and eagerly desirous of salvation by him, and communion with him; and had their affections set upon the things of another world: these having the Gospel preached to them, which is a declaration of God’s love to sinners, a proclamation of peace and pardon, and a publication of righteousness and life by Christ, they greedily catched at it, and embraced it.

Fuente: John Gill’s Exposition of the Entire Bible

Suffereth violence (). This verb occurs only here and in Lu 16:16 in the N.T. It seems to be middle in Luke and Deissmann (Bible Studies, p. 258) quotes an inscription “where is without doubt reflexive and absolute” as in Lu 16:16. But there are numerous papyri examples where it is passive (Moulton and Milligan, Vocabulary, etc.) so that “there seems little that promises decisive help for the difficult Logion of Matt 11:12; Luke 16:16.” So then in Mt 11:12 the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like “men of violence take it by force” ( ) or seize it like a conquered city. The middle voice may mean “experiences violence” or “forces its way” like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John “had led to a violent and impetuous thronging to gather round Jesus and his disciples” (Hort, Judaistic Christianity, p. 26).

Fuente: Robertson’s Word Pictures in the New Testament

Suffereth violence [] . Lit., is forced, overpowered, taken by storm. Christ thus graphically portrays the intense excitement which followed John’s ministry; the eager waiting, striving, and struggling of the multitude for the promised king.

The violent take it by force [ ] . This was proved by the multitudes who followed Christ and thronged the doors where he was, and would have taken him by force (the same word) and made him a king (Joh 6:15). The word take by force means literally to snatch away, carry off. It is often used in the classics of plundering. Meyer renders, Those who use violent efforts, drag it to themselves. So Tynd., They that make violence pull it into them. Christ speaks of believers. They seize upon the kingdom and make it their own. The Rev., men of violence, is too strong, since it describes a class of habitually and characteristically violent men; whereas the violence in this case is the result of a special and exceptional impulse. The passage recalls the old Greek proverb quoted by Plato against the Sophists, who had corrupted the Athenian youth by promising the easy attainment of wisdom : Good things are hard. Dante has seized the idea :

Regnum coelorum (the kingdom of heaven) suffereth violence

From fervent love, and from that living hope That overcometh the divine volition; Not in the guise that man o’ercometh man, But conquers it because it will be conquered, And conquered, conquers by benignity. ” Parad., 20, 94 – 99.

Fuente: Vincent’s Word Studies in the New Testament

1) “And from the days of John the Baptist until now,” (apo de ton hemeron loannou tou Baptistou eos arti) “Yet, from the days of John the Baptist, until this moment,” until right now, when Jesus was speaking. Originating from the days of the ministry of John the Baptist, who prepared the way for Jesus to call disciples to constitute His church, from those first saved and baptized under John, Joh 15:27; Act 1:21-22.

2) “The kingdom of heaven suffereth violence,” (he baseleia ton puranon biazetai) “The kingdom of the heavens is forcibly treated, or viciously attacked;” Jesus, individually called, and chose, disciples of John with whom He began, instituted, constituted, or set up His church, that from its origin, was violently opposed, even from the beginning, Mat 4:18-21; Joh 15:16; Joh 15:27; Mat 16:18; Joh 3:28-29; Mat 5:11-12.

3) “And the violent take it by force.” (kai biastai harpazousin auten) “And forceful men harpoon it,” seek to seize, capture, and destroy it, as a hunter harpoons a whale, or a hunter harpoons a beast with poison arrows.

There is something that came into existence, originating from material prepared by John the Baptist, but brought together by Jesus Christ, called “The Kingdom of Heaven,” definitively, restrictedly, and exclusively used by Matthew, this gospel writer, to describe the church that Jesus built. It was His chosen work-agency for this age, Joh 15:16; Joh 15:27; Mat 16:18; Mat 28:18-20. This something suffered and continued to suffer violent opposition, from the days of John’s preaching that it was at hand. Had it been in existence before John and Jesus, it would have suffered then. The “Kingdom of Heaven,” is in the Kingdom of God, but not identical with it.

Fuente: Garner-Howes Baptist Commentary

12. Since the days of John I have no doubt that Christ speaks honorably of the majesty of the Gospel on this ground, that many sought after it with warm affection; for as God had raised up John to be the herald of the kingdom of his Son, so the Spirit infused such efficacy into his doctrine, that it entered deeply into the hearts of men and kindled that zeal. It appears, therefore, that the Gospel, which comes forward in a manner so sudden and extraordinary, (16) and awakens powerful emotions, must have proceeded from God. But in the second clause is added this restriction, that the violent take it by force The greater part of men were no more excited than if the Prophets had never uttered a word about Christ, or if John had never appeared as his witness; and therefore Christ reminds them, that the violence, of which he had spoken, existed only in men of a particular class. The meaning therefore is, A vast assembly of men is now collected, as if men were rushing violently forward to seize the kingdom of God; for, aroused by the voice of one man, they come together in crowds, and receive, not only with eagerness, but with vehement impetuosity, the grace which is offered to them. Although very many are asleep, and are no more affected than if John in the wilderness were acting a play which had no reference to them, yet many flock to him with ardent zeal. The tendency of our Lord’s statement is to show, that those who pass by in a contemptuous manner, and as it were with closed eyes, the power of God, which manifestly appears both in the teacher and in the hearers, are inexcusable. Let us also learn from these words, what is the true nature and operation of faith. It leads men not only to give, cold and indifferent assent when God speaks, but to cherish warm affection towards Him, and to rush forward as it were with a violent struggle.

(16) ” Laquelle tant soudainement gaigne les coeurs des hommes d’une facon non accoustumee, et y cause des mouvemens merveilleux;” — “which so suddenly gains the hearts of men in an unusual manner, and excites in them wonderful emotions.”

Fuente: Calvin’s Complete Commentary

(12) The kingdom of heaven suffereth violence.The Greek verb may be either in the middle voice, forces its way violently, or passive, as in the English version, but there is little doubt that the latter is the right rendering. The words describe the eager rush of the crowds of Galilee and Juda, first to the preaching of the Baptist, and then to that of Jesus. It was, as it were, a city attacked on all sides by those who were eager to take possession of it.

The violent take it by force.The Greek noun is without the article, men who are violent or use force. The meaning is determined by the preceding clause. The violent are men of eager, impetuous zeal, who grasp the kingdom of heaveni.e., its peace, and pardon, and blessednesswith as much eagerness as men would snatch and carry off as their own the spoil of a conquered city. Their new life is, in the prophets language, given them as a prey (Jer. 21:9; Jer. 45:5). There is no thought of hostile purpose in the words.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Suffereth violence Our Lord here shows that John is not alone in his mistake. It is the error of the day. From the time of John’s first appearing to the moment of our Lord’s speaking, men have been disposed violently to hurry the kingdom into a premature existence. They will have it now.

They will take it by storm.

The kingdom of heaven, as all admit, is here the kingdom of God on earth, the Christian dispensation. It is compared to a city under siege, or rather under assault by storm. Those who, like John, are impatient for its arrival, wondering why it does not come, and demanding of Christ whether he is really going to come out and be its king, are its captors, or rather ravishers. The kingdom suffers violence from them; and these violent captors are taking it, forsooth, with an onset.

Mr. Watson’s explication, (which is the popular one,) in which the “violent” are zealous Christians who conquer and win heaven by their holy warfare, is wrought out by him with much eloquence. But it does not occur to him to show what relevancy such an idea has to the current of thought or the subject in hand. Our interpretation makes Jesus explain the temper of John’s impatient inquiry. That other interpretation makes a very good idea, but nothing to the purpose.

Until now Even unto the present stage of its development.

Fuente: Whedon’s Commentary on the Old and New Testaments

“And from the days of John the Baptist until now the kingly rule of heaven is forcefully advancing (or ‘suffers violence’), and men of violence are taking it by force.”

A number of questions are immediately raised by this verse, although the problems of exact interpretation do not take away from its central meaning, which is that the Kingly Rule of Heaven is ‘now’ manifested on earth, and is either 1). forcefully advancing in the face of all opposition, or 2). is being forcefully entered by those who are becoming Jesus’ disciples, or 3). is being subjected to the violence of its opponents. This fact of the present existence of the Kingly Rule of Heaven must not be lost sight of in the discussion that follows.

The probable meaning of this is that the triumphant establishment of God’s Kingly Rule (the word means not His Kingdom but His Kingship) on earth has begun, being advanced each time someone genuinely becomes a disciple, that is, ‘comes to Christ’, and is taken up and appropriated by His saving power (or in other terms is ‘truly converted’). It will not finally result in the world becoming ‘the Kingdom of God’. Rather the Kingly Rule of God is among them or ‘within them’ (Luk 17:21). The world as a whole will continue in rebellion (Jesus made that clear from the start – Mat 7:13-27. He never thought that all the Jews would accept His Kingly Rule). And when the King calls the world into judgment, it is then that those who are His will enter ‘the life of the age to come’ in Heaven (Mat 25:46), while those who have refused to respond will enter into everlasting punishment.

With regard to the three main alternatives suggested the idea that the Kingly Rule of Heaven is being violently attacked by opponents does not fit the context. While it is true that John has suffered at the hands of Herod it was in fact a personal matter. John had rebuked Herod for stealing his brother’s wife. But it was not an actual attack, except indirectly, on the Kingly Rule of Heaven. It is true that such hostility is indicated in chapter 10, but while the disciples might well have suffered under it, why mention it here out of the blue, except possibly in 12b as an after-comment?

But what is rather true here is that in the process of vindicating John we have just been told of the one who is least in the Kingly Rule of Heaven who is greater than John. And we would then inevitably ask, why? Further information and explanation concerning its establishment therefore fits the context. Furthermore we would also expect some evidence in respect of the success of John’s ministry which accorded with the Scripture quoted in Mat 11:10, an indication of what he had accomplished by his preparing of the way, as demonstrated by a comment on the advancement of the cause of the One for Whom he had prepared the way. That would therefore support either the meaning that that Kingly Rule is now ‘forcefully advancing’ or the idea that it is being ‘entered violently’ by those who are responding. This last idea is certainly supported by Luk 16:16, spoken on another occasion, but the problem with this is that there is no hint in Matthew of violence in relation to entry into the Kingly Rule, apart possibly from the description of the way as ‘afflicted’ in Mat 7:14. The emphasis is more on meekness and lowliness. (But see the next paragraph below). However there is certainly a clear indication of the violent advancement of the Kingly Rule of God in Mat 12:28-29 where Jesus speaks of Himself as defeating and binding the strong man Satan through the power of the Spirit so that He might release his captives (spoil his goods). This would suggest therefore that we should translate ‘forcefully advancing’, with that in mind.

And as well as these factors another factor has to be taken into account, and that is that the idea of the Kingly Rule being ‘forcefully advanced’ is found in Pharisaic teaching. They spoke of bringing in the end of the age ‘by force’ through fasting and study of the Law. Thus the idea of spiritually ‘violent’ methods bringing in God’s Kingly Rule is not limited to Jesus, and this might suggest that Jesus is here speaking of advancing the Kingly Rule of Heaven through His emphatic teaching in the Sermon on the Mount and the response to it by His disciples, fitting in with the idea in Luk 16:16. We might therefore see His words as referring to the Kingly Rule forcefully advancing through the ‘violent’ spiritual activity of Him and His disciples, both in His teaching and in their opposition to evil spirits.

‘From the days of John the Baptist until now.’ The phrase ‘the days of John the Baptist’ refers to the time of his preaching ministry. During that time he had proclaimed that ‘the Kingly Rule of Heaven is at hand’ (Mat 3:2), and was calling men to repent in readiness for it. That had been the introductory phase. But to John the Kingly Rule of Heaven was still in the future. He saw it as something yet to happen. He did not see himself as establishing the Kingly Rule of Heaven, or his followers as coming under ‘the Kingly Rule of Heaven’. That was to happen when the Coming One arrived Who would baptise men with Holy Spirit and fire, gathering the wheat into the barn, and burning up the chaff with unquenchable fire (Mat 3:11-12). He was thus in his own eyes the last of the prophets prior to the establishing of the Kingly Rule of Heaven. And that is why Jesus could say that the one who was least in the Kingly Rule of Heaven was ‘greater’ (in privilege and status) than he.

But Jesus probably did see the Kingly Rule of Heaven as having begun to be established while John was preaching. For He tells the chief priests and elders (and possibly the Pharisees – Mat 21:45) that while they have delayed responding to the Kingly Rule of God, public servants and sinners ‘are going into the Kingly Rule of God before them’ because they believed the preaching of John. And they are doing it by responding to the commands of the Father and thus doing the will of the Father (Mat 21:28-31, compare Mat 7:21). And then He points out that, in spite of this, the chief priests and elders, with the Pharisees, will still will not enter it (Mat 21:31-32). All this emphasises that entering under the Kingly Rule of Heaven was in His eyes for them a present experience. It was not something that awaited the future.

Whether Jesus meant by this that they actually entered the Kingly Rule of God under John’s ministry, or are entering it now under His own ministry as a result of having believed John’s message, is not made clear, although the overall impression in context is that they heard John, believed his words, and began to do the will of the Father and thus entered under the Kingly Rule of God. But either way Jesus saw them as entering the Kingly Rule of God at that time.

What is therefore certain is that the Kingly Rule of Heaven is being established now that John is in prison, for ‘from the days of John the Baptist until now’ the Kingly Rule had begun to forcibly advance. The forcible nature of the advance is explained in Mat 12:28-29. The powers of darkness are being put to flight, and Jesus pictures it in terms of ‘spoiling’ Satan’s household, that is entering it and seizing some of his possessions. It was indeed only after John was imprisoned that we are told that Jesus advanced into Galilee and began to cast out evil spirits. On the other hand He had certainly performed some miracles earlier (Joh 2:11; Joh 2:23; Joh 3:2).

The question of whether the Kingly Rule of Heaven began to be established during John’s ministry or awaited Jesus’ sole ministry is a technicality, for without question John, who came ‘in the way of righteousness’, had a part to play in its establishment, whether in a preparatory way or more. But whichever way it was the important thing to recognise is that in one way or another the Kingly Rule of Heaven began with Jesus’ presence as God’s chosen and beloved One (Mat 3:17; Mat 12:18) to Whom John pointed.

And along with that would come the forcefulness of men who eagerly pressed into it (Luk 16:16). The timing is similar in Luk 16:16, ‘the Law and the prophets were until John, since then the Kingly Rule of God is preached and every man presses into it (enters it violently)’. This division between ‘the Law and the Prophets’ and ‘the Kingly Rule of God indicates either that the Kingly Rule began to be preached by John, with men then pressing into it, or that it began after he had ceased preaching. It depends how we interpret ‘since’ (whether as inclusive or exclusive). But either way the present tenses indicate that it is ‘now’ happening. Note that to become a disciple here involves ‘violence’. The past has to be thrust aside, genuine repentance has to take place, life has to begin anew, the cross has to be taken up because the bearer has become a revolutionary against all that his old life stood for, and Jesus must be followed. That was why Paul could liken it to the journey through the wilderness, with gross sin needing to be thrust aside (1Co 10:1-13 in the context of Mat 9:24-27).

‘Men of violence are taking it by force.’ Note the present tense. It was happening while Jesus was speaking. Unlike ‘forcefully advancing’ in the first part of the verse, which is elsewhere used in both good and bad senses, the words used here are regularly used elsewhere for indicating actions which are on the whole harmful. This probably therefore indicates the opposition that was building up as depicted in Mat 12:2; Mat 12:14, which results from its own forcible advancement, and may also have in mind the persecution that the disciples had suffered while out on their mission (Mat 10:16-23) and the imprisonment of John the Baptist (Mat 4:12; Mat 11:2). Alternately it may like Luk 16:16 refer to the violence which was necessary on behalf of the disciples in order to put the past aside and follow Jesus, the words being seen as ‘purified’ by the context.

Note On Some Of The Interpretations Of Mat 11:12 .

As will be appreciated this verse has had many interpretations. This partly arises because it so clearly presents the picture of the Kingly Rule of Heaven as being presently established, which conflicts with various beliefs about the Kingly Rule still being in the future. We do not need to enter into that here, for any interpretation that avoids the sense of a present Kingly Rule here is forced. Whatever it means it clearly must refer to a present Kingly Rule of Heaven which in one way or another is being affected by present events. That is demanded by the present tenses (both here and in Luk 16:16), which while not necessarily conclusive are almost so, and even more by the context. For the context demands a present application.

The first problem, which we have already considered, is as to whether the timing of the commencement of the Kingly Rule was during the ministry of John, or only after it was completed. The fact that in Mat 11:11 John is depicted as not being under the Kingly Rule of Heaven (because those who were, were greater) suggests that it commenced after John was imprisoned. Thus this suggests that when John proclaimed the Kingly Rule of Heaven as ‘at hand’ he was thinking of its arrival in the near future, not as it being ‘within reach’. But once Jesus began to preach it and cast out evil spirits after John was imprisoned, He certainly meant that it was within reach. It had ‘come upon them’ (Mat 12:28). Public servants and sinners were entering it by beginning to obey the will of the Father (Mat 21:28-32), while in spite of that the chief priests and the elders (and Pharisees) were refusing to enter it (Mat 21:32).

But like all transitional periods, especially when one is taking over from another, the point of changeover is not necessarily fixed (although the imprisonment of John was certainly one turning point). Preliminary battles take place before the moment arrives when kingship is spoken of as beginning to be established. And that is what happens here.

The huge distinction made here in chapter 11 between John as a member of the old age, and the coming in of the new age, unquestionably supports the exclusion of John from being in the present Kingly Rule of Heaven on earth, as does the fact that those within it are greater than he. On the other hand there can be no doubt that he played an important part in the preliminaries that led up to its establishment. His preaching in a sense commenced the movement that led up to the establishment of the initial group that formed the nucleus of the Kingly Rule of Heaven, and those who believed his words certainly at some stage entered under the Kingly Rule of Heaven. So any disagreement on this point is marginal.

The next main problem is that in Greek both the middle and the passive tense can be represented by the same form of the verb. Thus here we can translate ‘the Kingly Rule of Heaven is forcibly advancing’ (middle), or ‘the Kingly Rule of God is suffering violence’ (passive), depending on which we choose. And this latter can then refer either to the violent entry of those who enter it forcibly, or advance it forcibly, or to the activity of the enemy in attacking it. The Lucan ‘parallel in Luk 16:16 suggests that the activity of true converts is in mind, for there ‘the Kingly Rule of God is preached and everyone enters it violently’. But while the verse in Luke can be seen as ‘parallel’, it must not be seen as the same saying simply altered around (or vice versa). There is no genuine reason for doubting that it is a distinctive saying about a subject that Jesus no doubt emphasised a number of times, looking at it from a slightly different angle.

The decision must therefore be made in the light of the context, and the context is that of entering under the Kingly Rule of Heaven. ‘He who is least in the Kingly Rule of Heaven’ in the previous verse has undoubtedly entered it, while the idea of violent opposition to the Kingly Rule is totally absent from the near context. Furthermore Jesus’ words sent to John also point to men and women experiencing the power of the Kingly Rule of Heaven (Mat 11:5), and the assumption must be that many therefore enter it. And additionally to this the verse is enclosed within two descriptions of the activity of John the Baptist as preparing the way for the Coming One, as men prepare the way for a King (Mat 11:10; compare Mal 3:1), and as his being the coming Elijah of Mal 4:5 (compare Luk 1:15-17) whose remarkable preaching would prepare the people’s hearts ready for the Lord’s coming, and this in a context of violent activity (Mal 3:1-3; Mal 3:11; Mal 4:1-2). All this points to Mat 11:12 a as centrally indicating the ‘violent’ advancement of the Kingly Rule of Heaven, rather than its being under attack. That is not, however, to exclude the possibility that a counterattack follows as possibly depicted in 12b. Indeed Luke in the same context replaces Mat 11:12-15 with, ‘when they heard this all the people and the public servants justified God having been baptised with the baptism of John. But the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptised by him’ (Luk 7:29-30). That may well be Luke’s way of interpreting this difficult verse for Gentile readers indicating the forceful onward movement of God’s Kingly Rule of 12a by its result in terms of the response of the people and the public servants who press into it, and the negative counterattack of 12b in terms of the Scribes and Pharisees. This would give Luke’s support to the above interpretations.

On the other hand some would argue that Luk 16:16 is decisive, for that too refers to the ‘violent way’ in which men become disciples. It is true that the word used for violence here in Mat 11:12 b always elsewhere has a negative sense, and that the context nowhere else indicates violent activity on behalf of the disciples (indeed the opposite), but Jesus is well known for suddenly using unexpectedly exaggerated language in order to make His particular point (e.g. Mat 5:22; Mat 5:25-26; Mat 5:29-30; Mat 7:6), so that it must often be read taking its significance from the main idea without reading into it all the negative aspects that might be there.

One argument set up against this whole interpretation is that in the context the advance of the Kingly Rule of Heaven is not seen as violent. It is by healing, raising the dead and preaching the Good News (Mat 11:5). It is by bringing men under Jesus’ yoke as the One Who is meek and lowly in heart (Mat 11:28-30). And the Servant is depicted as acting in the way of gentleness and compassion in reaching out to the bruised reed and the smoking flax (Mat 12:19-20). But that is to overlook the wider context where actual active violence is described in the activity of the One Who, acting by the power of the Spirit, demonstrates that the Kingly Rule of Heaven has come by entering the strong man’s house and binding the strong man and then plundering his goods, that is, by despoiling the household of Satan and releasing his captives. Here is the Kingly Rule of Heaven advancing violently indeed.

We must also remember what we saw above about the fact that the idea of the Kingly Rule being ‘forcefully advanced’ is found in Pharisaic teaching. As we saw they spoke of bringing in the end of the age ‘by force’ through fasting and study of the Law. They saw these as powerful spiritual weapons for use in the establishing of their aims (compare Paul’s words in 2Co 10:4-5). Thus the idea of the use of spiritually ‘violent’ methods for bringing in God’s Kingly Rule is not limited to Jesus, and this might suggest that Jesus is here speaking of advancing the Kingly Rule of Heaven through His emphatic teaching in the Sermon on the Mount and the response to it by His disciples, fitting in with the idea in Luk 16:16, and through His attack on the evil spirits (Mat 12:28-31) who corrupt this evil generation (Mat 12:45).

So that is surely what Jesus has in mind in Mat 11:12 a. This is especially so as Satan’s counterattack is then described in Mat 12:43-45 as taking place on those who have benefited by Jesus’ activity but have not allowed His word to fill their empty hearts (Mat 12:41-42).

End of note.

Fuente: Commentary Series on the Bible by Peter Pett

The conclusion:

v. 12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

v. 13. For all the prophets and the Law prophesied until John.

v. 14. And if ye will receive it, this is Elias which was for to come.

v. 15. He that hath ears to hear, let him hear.

Since the time that John preached his message of preparation, it is possible to get possession of the kingdom of heaven; yea, and the violent actually take hold of it with a stormy hand, with a sure grip. The whole movement was a convincing argument for the earnestness and power of John’s message. “The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. ” The fact that the new era has actually begun with John the Baptist is set forth once more. The prophecy preached of a kingdom which was to come, John’s preaching referred to a kingdom realized in the coming of Jesus. Here was no more prophecy, but fulfillment: The Christ now stood revealed, all predictions and types are found in the life of Jesus, Luk 16:16. Up till John the Law ruled; he stands on the threshold between the old and the new. Since John the Gospel is in power; he is the antitype of Elijah. This fact may seem rather hard to understand, but they should make an attempt, nevertheless, to receive it. For it is a truth demanding intelligent and attentive ears, such as are ready to learn and to believe as well as to hear.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 11:12-13. The kingdom of heaven suffereth violence Is violently invaded. Dr. Heylin reads it, The kingdom of heaven is entered by force, and they who strive with all their might take it, as by violence. The kingdom of heaven was indeed the inheritance both of Jews and Gentiles; but the Jews esteemed all those who knew not the law accursed. However, they neglected to accept the gracious terms of the Gospel, while the publicans and sinners, complying with these terms, entered into that inheritance which the Jews thought they had no legal claim to. Hence they are styled the violent, because he who is obliged to make use of violence to secure any thing cannot be supposed to have a legal claim to that thing. By referring to a parallel place, Luk 7:29 the meaning of the present verses will more evidently appear: And all the people who heard him [that is to say, John], says our Lord, and the publicans, justified God, being baptized with his baptism. The meaning is, that whileJohn executed his ministry, the people, particularly the publicans, justified God, by receiving his baptism; or, to express the matter differently, by believing on John, they declared the Son of God’s righteousness, and vindicated the divine wisdom in sending him. Hence we see the reason why faith is so absolutely required, and so highly commanded in the Scripture; for, can there be a more sacred duty than to attribute to God the glory of his righteousness, by believing what he has revealed; or a more heinous blasphemy than to rob him of his veracity, by rejecting the doctrine which comes from him? The sense we have given of this verse of St. Luke is confirmed by the passage before us, where our Lord expresses himself somewhat differently, but to the same purpose: the general import whereof is, “The tax-gatherers, soldiers, harlots, and others of the same stamp, persons of the most abandoned characters, whom ye look upon as having no right to become members of the Messiah’s kingdom, enter into it; and this you think a violence done to the kingdom of heaven; but in reality it is not so, because the law and the prophets, the dispensation which makes a distinction between men, was virtually set aside at the coming of John, in whose ministry the kingdom of heaven began,that dispensation which admits all persons equally to the enjoyment of its privileges upon their repentance and faith: for, if ye will believe it, he is the Messiah’s forerunner, whom Malachi predicted under the name of Elijah.” Dr. Heylin, upon the 13th verse, observes, that to prophesy, in Scripture language, is (frequently) the same as to preach; and the sense is, “The prophets and the law were your guides and instructors till John came; now God gives you another Master in me, and John is that Elias who was to prepare the way before me;” or, in other words, “Repentance, such as John taught and practised, is the necessary preparation for that kingdom of God which I came to establish in the hearts of men.” St. Austin observes upon this verse, “God hath so ordained, that it is in every man’s power to be happy: the kingdom of heaven suffers violence; to desire, to resolve, to endeavour, to strive, is to be qualified; and no man ever failed in his attempt who was willing to take it by force.” See the Reflections.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 11:12 . After the remark in passing that , etc., Jesus now continues His testimony regarding John, and, in order to prove what He had just said of him in Mat 11:10-11 , He calls attention to the powerful movement in favour of the Messiah’s kingdom which had taken place since the commencement of the Baptist’s ministry .

. .] This is not the language of one belonging to a later period, but only such as Jesus could have used at this juncture; for the days when John laboured and flourished were gone by! This in answer to Gfrrer, heil. Sage , II. p. 92, and Hilgenfeld.

] Hesychius: it is taken possession of by force, is conquered (not magna vi praedicatur , according to the idea imported into the words by Loesner and Fritzsche); Xen. H. G . v. 2. 15 : ; Thuc. iv. 10. 5 : , it would be forced; Dem. 84. 24; Zosimus, v. 29; 2Ma 14:41 ; Elwert, Quaestion. ad philol. sacr. N. T ., 1860, p. 19, who, however, would take the present indicative as meaning vult expugnari , which is not required by the context. In this way is described that eager, irresistible striving and struggling after the approaching Messianic kingdom (Chrysostom: ) which has prevailed since the Baptist began to preach; it is as though it were being taken by storm . Comp. the neuter usage in Luk 16:16 : ; and further, Xen. Cyr . iii. 3. 69: ; likewise Thuc. i. 63, vii. 69; Ael. V. H . xiii. 32; Herodian, vii. 10. 13; Polyb. i. 74. 5, ii. 67. 2, iv. 71. 5. If others have adopted the idea of a hostile violence with which the Messianic kingdom is persecuted (Lightfoot, Schneckenburger, Beitr . p. 49), or violently (Hilgenfeld) crushed and arrested (by the Pharisees and scribes), their view is partly an anachronism, and partly forbidden by the connection with Mat 11:13 and with what goes before. Finally, to take the verb in a middle sense , and as describing the breaking in of the kingdom which makes its way in spite of all resistance (Melanchthon, Bengel, Baur, Zyro in the Stud. u. Krit . 1860, p. 401), is certainly not contrary to usage (Dem. 779. 2; Lucian, Herm . 70), but inconsistent with the context in which follows.

] and those who use violent efforts drag it to themselves . The anarthrous is not intended to be emphatic; such is now the character of the times, that those of whom the holds true achieve a speedy success , in that, while they press forward to join the ranks of my followers, they clutch at the approaching kingdom as though they were seizing spoils, and make it their own. So eager and energetic (no longer calm and expectant) is the interest in regard to the kingdom. The are, accordingly, believers struggling hard for its possession. Jesus Himself (this in answer to Zyro) cannot be included among those who are here in view. Those who interpret in a hostile sense, render : they snatch it away from men (according to Schneckenburger, they bar the way to it), in allusion to the conduct of the scribes and Pharisees. For , comp. Pind. Ol . ix. 114; Pyth . i. 18. 82, iv. 420, vi. 28; Nem . ix. 122; Duncan, Lex ., ed. Rost, p. 209. In Pindar also it is always used in a good sense. For ., comp. Xen. Anab . iv. 6. 11, vi. 5. 18; Herodian, ii. 6. 10, ii. 3. 23.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

Ver. 12. And from the days of John, &c. ] The Baptist is further commended from the good success of his ministry, a sweet seal, but no sure sign of a sanctified preacher; since many causes give that to others, that which themselves have not. Thus the lifeless heaven gives life to various creatures, the dull whetstone sharpens iron. A stinking breath may sound a trumpet with great commendation, &c. Howbeit the fruitfulness of the people is the preacher’s testimonial, 2Co 3:2 ; and God delights to honour those of most sincerity with most success, as1Co 15:101Co 15:10 .

The kingdom of heaven suffereth violence ] Men are resolved to have it, whatever pains or peril they pass through. As God’s Israel violently invaded and overran the promised land, so do his elect lay hold on the promised inheritance. This true treasure, hitherto hidden,Rom 16:26Rom 16:26 , is now discovered and exposed to all that have a mind to it. Now therefore they are carried with all strength of affection after Christ; him they must have, whatever else they go without; towards him they fly as a cloud; and as a flock of doves they scour into the columbary, and rush into the windows, Isa 60:8 .

And the violent, &c. ] The valiant, Isaiah calleth them, that break through all difficulties, as did David’s worthies, and walk about the world as so many conquerors: yea, more than conquerors they are, Rom 8:37 , and what can that be but triumphers? 2Co 2:14 .

Take it by force ] Make a prey or a prize of it. Diripiunt, as Hilary rendereth it, making it a metaphor, from a tower or town sacked and ransacked by the enemy. Cyprus is an island so fruitful and pleasant, that it was anciently called Macaria, that is, blessed. And of it Sextus Rufus writeth, that being famous for riches, it thereby solicited the poverty of the people of Rome to seize upon it. a This may be more fitly said of heaven, that habitation of the happy ones, so eagerly and earnestly sought for by the saints, that nothing else will satisfy them. Valde protestatus sum me nolle sic a Deo satiari, said Luther, when great gifts were sent unto him, and a cardinalship offered him by the pope: God, he said, should not put him off with those petty things, he breathed after better. Heaven is had by the violent, earth inherited by those that are meek,Mat 5:6Mat 5:6 . Where, though God would have his servants content with the least mercies (as being less than the very least), yet not satisfied with the greatest things in the world for their portion, since they are born to better. If they be, as most are, slothful in seeking to possess themselves of heaven, he chides them, as Joshua did the seven tribes for their negligence, Jos 18:2 .

a Cyprus famosa divitiis paupertatem populi Rom. ut occuparetur, sollicitacit.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] The sense of this verse has been much disputed. (1) has been taken in a middle sense; ‘forcibly introduces itself,’ ‘breaks in with violence ,’ as in the similar passage Luk 16:16 , . Certainly such a sense agrees better with , which we find in Luke, than the passive explanation of : but it seems inconsistent with the latter half of the verse to say that it breaks in by force , and then that others break by force into it . (2) is taken passively; so , Xen. Hell. 11:2. 15 (Meyer; which is however, like many of his citations, incorrect): ‘ suffereth violence ,’ E. V. And thus the construction of the verse is consistent: ‘and the violent take it by force.’ Believing this latter interpretation to be right, we now come to the question, in what sense are these words spoken? Is in a good or a bad sense? Does it mean, ‘ is taken by force ,’ and the following, ‘ and men violently press in for their share of it, as for plunder; ’ or does it mean, ‘ is violently resisted, and violent men (viz. its opponents, the Scribes and Pharisees) tear it to pieces? ’ This latter meaning bears no sense as connected with the discourse before us. The subject is not the resistance made to the kingdom of heaven, but the difference between a prophesied and a present kingdom of heaven. The fifteenth verse closes this subject, and the complaints of the arbitrary prejudices of ‘this generation’ begin with Mat 11:16 . We conclude then that these words imply From the days of John the Baptist until now (i.e. inclusively, from the beginning of his preaching), the kingdom of heaven is pressed into, and violent persons eager, ardent multitudes seize on it. Of the truth of this, notwithstanding our Lord’s subsequent reproaches for unbelief, we have abundant proof from the multitudes who followed, and outwent Him, and thronged the doors where He was, and would ( Joh 6:15 ) take Him by force (the very word being used) to make Him a king. But our Lord does not mention this so much to commend the , as to shew the undoubted fact that was come: that the kingdom of heaven, which before had been the subject of distant prophecy, a closed fortress, a treasure hid, was now undoubtedly upon earth ( Luk 17:21 and note), laid open to the entrance of men, spread out that all might take. Thus this verse connects with Mat 11:28 , , and with Luk 16:16 , . Compare also with this throwing open of the kingdom of heaven for all to press into, the stern prohibition in Exo 19:12-13 , and the comment on it in Heb 12:18-24 .

Fuente: Henry Alford’s Greek Testament

Mat 11:12 . The statement just commented on had to be made in the interests of truth and the Kingdom of God, but having made it Jesus reverts with pleasure to a tone of eulogy. This verse has created much diversity of opinion, which it would take long to recount. I find in it two thoughts: one expressed, the other implied. (1) There has been a powerful movement since John’s time towards the Kingdom of God. (2) The movement derived its initial impetus from John. The latter thought is latent in . . The movement dates from John; he has the credit of starting it. This thought is essential to the connection. It is the ultimate justification of the (Mat 11:9 ). The apostle Paul adduced as one argument for his apostleship, called in question by Judaists, success , which in his view was not an accident but God-given, and due to fitness for the work (2Co 2:14 ; 2Co 3:1-18 ). So Christ here in effect proves John’s fitness for the position of forerunner by the success of his ministry. He had actually made the kingdom come. That was the true basis of his title to the honourable appellation, “preparer of the way”; without that it had been an empty title, though based on any number of prophecies. That success proved fitness, adequate endowment with moral force, and power to impress and move men. This being seen to be Christ’s meaning, there is no room for doubt as to the animus of the words , . They contain a favourable, benignant estimate of the movement going on not an unfavourable, as, among others, Weiss thinks, taking the words to point to a premature attempt to bring in the kingdom by a false way as a political creation (Weiss-Meyer). Of course there were many defects, obvious, glaring, in the movement, as there always are. Jesus knew them well, but He was not in the mood just then to remark on them, but rather, taking a broad, generous view, to point to the movement as a whole as convincing proof of John’s moral force and high prophetic endowment. The two words ., . signalise the vigour of the movement. The kingdom was being seized, captured by a storming party. The verb might be middle voice, and is so taken by Beng., “sese vi quasi obtrudit,” true to fact, but the passive is demanded by the noun following. The kingdom is forcefully taken ( , Hesychius) by the . There is probably a tacit reference to the kind of people who were storming the kingdom, from the point of view, not so much of Jesus, as of those who deemed themselves the rightful citizens of the kingdom. “Publicans and sinners” (Mat 9:9-12 ), the ignorant (Mat 11:25 ). What a rabble! thought Scribes and Pharisees. Cause of profound satisfaction to Jesus (Mat 11:25 ).

Fuente: The Expositors Greek Testament by Robertson

And = But.

suffereth violence = forceth itself upon men’s attention. Greek. biazomai. Occurs only here and Luk 16:16. Supposed to be only passive (as rendered here), but this agrees neither with the facts nor with the context. Deissmann (Bib. Stud., p. 258) tells of the discovery of an inscription of Xanthus the Lycian, found near Sunium (E. Attica), containing the regulations as to approaching the healing divinity of the sanctuary of Men Tyrannos: “If any one forces himself in, his offering was not acceptable. “Those who fulfilled the conditions had the founder’s good wishes. This last clause is conclusive and agrees with Luk 16:16.

the violent = forceful ones. No Art. Greek. biastes. Occurs only here.

take it by force = lay hold of it.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] The sense of this verse has been much disputed. (1) has been taken in a middle sense; forcibly introduces itself, breaks in with violence, as in the similar passage Luk 16:16, . Certainly such a sense agrees better with , which we find in Luke, than the passive explanation of : but it seems inconsistent with the latter half of the verse to say that it breaks in by force, and then that others break by force into it. (2) is taken passively; so , Xen. Hell. 11:2. 15 (Meyer;-which is however, like many of his citations, incorrect): suffereth violence, E. V. And thus the construction of the verse is consistent: and the violent take it by force. Believing this latter interpretation to be right, we now come to the question, in what sense are these words spoken? Is in a good or a bad sense? Does it mean, is taken by force, and the following, and men violently press in for their share of it, as for plunder;-or does it mean, is violently resisted, and violent men (viz. its opponents, the Scribes and Pharisees) tear it to pieces? This latter meaning bears no sense as connected with the discourse before us. The subject is not the resistance made to the kingdom of heaven, but the difference between a prophesied and a present kingdom of heaven. The fifteenth verse closes this subject, and the complaints of the arbitrary prejudices of this generation begin with Mat 11:16. We conclude then that these words imply From the days of John the Baptist until now (i.e. inclusively, from the beginning of his preaching), the kingdom of heaven is pressed into, and violent persons-eager, ardent multitudes-seize on it. Of the truth of this, notwithstanding our Lords subsequent reproaches for unbelief, we have abundant proof from the multitudes who followed, and outwent Him, and thronged the doors where He was, and would (Joh 6:15) take Him by force (the very word being used) to make Him a king. But our Lord does not mention this so much to commend the , as to shew the undoubted fact that was come:-that the kingdom of heaven, which before had been the subject of distant prophecy, a closed fortress, a treasure hid, was now undoubtedly upon earth (Luk 17:21 and note), laid open to the entrance of men, spread out that all might take. Thus this verse connects with Mat 11:28, , and with Luk 16:16, . Compare also with this throwing open of the kingdom of heaven for all to press into, the stern prohibition in Exo 19:12-13, and the comment on it in Heb 12:18-24.

Fuente: The Greek Testament

Mat 11:12. , but) Used antithetically in this sense-viz., although John is less than the least in the kingdom of heaven, yet even from the beginning of the days of John the Baptist, the kingdom of heaven exercises force. The kingdom of heaven came not in John, but immediately after John.-, pushes itself forward as it were by violence) Consider attentively ch. Mat 13:32-33, and Luk 14:23. The LXX. frequently use , to signify, to employ force. John calls in a mournful, Jesus in a joyful strain.[522] And there is a metonymy of kingdom for King, i.e. the Messiah. See Gnomon on ch. Mat 4:17.-, they who employ force) See Luk 13:24. There is no complaint here of hostile force, for the complaint begins at Mat 11:16. and are correlative.[523]-, seize) in order that by seizing it with swift force, all obstacles having been broken through, they may obtain the blessing which is offered them.[524] See Luk 7:29.

[522] In the original, Johannes lamentatur; Jesus canit,-lit. John laments; Jesus sings.-(I. B.)

[523] It is in this way that the work goes on briskly, and advances as successfully as one could wish.-V. g.

[524] Just as happens in the case of wares exposed for sale in public.-V. g.

Fuente: Gnomon of the New Testament

suffereth violence

It has been much disputed whether the “violence” here is external, as against the kingdom in the persons of John the Baptist and Jesus; or that, considering the opposition of the scribes and Pharisees, only the violently resolute would press into it. Both things are true. The King and His herald suffered violence, and this is the primary and greater meaning, but also, some were resolutely becoming disciples. CF Luk 16:16.

Fuente: Scofield Reference Bible Notes

from: Mat 21:23-32, Luk 7:29, Luk 7:30, Luk 13:24, Luk 16:16, Joh 6:27, Eph 6:11-13, Phi 2:12

suffereth violence, and the violent take: or, is gotten by force, and they that thrust men take, etc

Reciprocal: Exo 19:24 – but let 1Sa 22:2 – distress 2Sa 15:14 – bring Psa 63:8 – followeth Mat 3:2 – for Mat 4:17 – kingdom Mat 10:7 – The Luk 5:1 – it Joh 5:4 – first 1Co 9:26 – so Heb 4:11 – Let

Fuente: The Treasury of Scripture Knowledge

HEAVEN TAKEN BY STORM

The kingdom of heaven suffereth violence, and the violent take it by force.

Mat 11:12

The preaching of John the Baptist was the point in which that change took place in Gods moral government of the world. His ministry introduced the genius of Christianity. At the same period, and rising from the same cause, another alteration became obviously necessary. The claim for admission into the covenant had hitherto been a national one: it now became a solely moral one. The prize is thrown open to universal competition. The whole world is called to press into the inner sanctuary. The question became only this:Who loves Christ? Who loves Him most? So Christ laid down the law of the dispensation, under which we are placed, that from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

I. Earnestness the key to progress.We lay down, then, as our first principle, that earnestness is the soul to our religion, and the key to all progress. What we all want is, effort, stronger, more violent effort, because the promises of God are all to the efforts; and whatever be the signification of the words, the Kingdom of Heaven, the rule obtains universally, the Kingdom of Heaven sufferethi.e admits of, i.e. is subjugated, i.e. yields itself tothe violent; and the violent, and only the violent, take it by force. We who hold the great doctrine of justification by faith only, are perhaps the more in danger of resting sometimes in an idle religion; and all the while, the great adversary, in his good generalship, seeing the advantage he obtains, encourages such a supposition. But the way is steep: the foe is powerful: the battle is to the death: the nerve must be set: the sword must be brightened: the foot must be firm: the grasp must be sure.

II. There are two ways of taking it.There is a weak way, and a violent way of doing it.

(a) There is a faith, an educational faith, which we all have. And there is a faith, too, of the Eternal, which cannot rest so long as the hope of a promise has not been appropriated.

(b) There is an inner life of a man which goes on day after day, and without opposition. And there is a life within, full of enmity against contending influences.

(c) There is a prayer which consists in easy, oft-repeated cries. And there is a prayer, which is the out-pouring of thought, too deep for utterance and words.

(d) There is a lifedecent, quiet, content to travel the beaten routine of daily duty. And there is a life of love, which burns with a zeal that cannot restrain itself.

All the promises of success are to the violent. Why? Because God will always approve and exercise, that he may increase the grace out of which he is forming the glory of wearing the crown. While everything is of grace, all the promises of God are to the bent mind, and the fine resolve, and the earnest and entire action.

The Rev. James Vaughan.

Fuente: Church Pulpit Commentary

1:12

This verse is used by some to prove that the kingdom of heaven was in existence in the days of John. There have been several passages under observation that would forbid such a conclusion, hence we should seek for an explanation of the apparent contradiction. An organization is like a house in that it exists in preparation before it does in fact. Passing a site and seeing some digging of soil and unloading of material, a man may say to his friend: “This is our new school house.” He would mean it was the school house in preparation. John began to “prepare” a people for Christ and thus it was the kingdom of heaven in preparation. But John’s work was opposed even by ford and hence it is said that the kingdom suffered violence.

Fuente: Combined Bible Commentary

And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

[The kingdom of heaven suffereth violence.] And these words also make for the praise of John. That he was a very eminent prophet, and of no ordinary mission or authority, these things evince; that from his preaching, the kingdom of heaven took its beginning, and it was so crowded into by infinite multitudes, as if they would take and seize upon the kingdom by violence. The divine warmth of the people in betaking themselves thither by such numberless crowds, and with so exceeding a zeal, sufficiently argued the divine worth both of the teacher and of his doctrine.

Fuente: Lightfoot Commentary Gospels

Mat 11:12. And from the days of John the Baptist until now. A period of not much more than a year, it is supposed.

The kingdom of heaven suffereth violence, or is assaulted by storm (in a good sense, referring to the excitement and earnest endeavor awakened in the brief period since John appeared), and the violent (those making the effort) take it by force (actually succeed in entering in). Although John belonged to the old economy, the new (the kingdom of heaven) was already on earth, and the first evidence of its coming was the preaching of John and the excited interest it had aroused. This is in praise of John, but designed especially to convey the idea that a new era had already dawned, which deserved the endeavor that had been aroused. Some, with less ground, suppose John and Christ to be referred to by the violent The verse states a historical fact, suggesting that earnest endeavor is necessary in order to enter the kingdom of heaven.

Fuente: A Popular Commentary on the New Testament

Our Saviour goes on commending John’s ministry from the great success of it: it had that powerful influence upon the consciences of men, that no soldiers were ever more violent and eager in the storming and taking a strong hold, than John’s hearers were in pursuing the kingdom of heaven. Never any minister (before) discovered the Messiah and his kingdom so clearly as John did; and therefore never was there such zeal to press into the kingdom amongst any as the hearers of John had.

Learn hence, 1. That the clearer knowledge any people have of the worth and excellency of heaven the more will their zeal be inflamed in the pursuit of heaven.

2. That all that do intend and resolve for heaven must offer violence in the taking of it; none but the violent are victorious; they take it by force. Which words are both restrictive and promisive. They are the violent, and none other that take it; and all the violent shall take it. Though careless endeavours may prove abortive, vigorous prosecution shall not miscarry.

There is also another exposition of those words; The violent take the kingdom of heaven by force: that is, the publicans and sinners, and poorer sorts of people, who were looked upon by the scribes and pharisees as persons who had no right to the blessings of the Messiah; these, as violent invaders and bold intruders, embrace the gospel, and do as it were take it by force from the learned rabbies, who challenged the chiefest place in this kingdom: and accordingly our Saviour tells them Mat 21:31.

The publicans and harlots go into the kingdom of God before you; for you believe not John coming to you in the way of righteousness, but the publicans and harlots believed him, when at the same time the Pharisees and lawyers rejected, &c. being not baptized of him.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 11:12. And from the days of John the Baptist That is, from the time he had borne his public testimony to the approach of the Messiah, or from the time when he had fulfilled his ministry, the kingdom of heaven The dispensation which admits all persons equally, upon their repentance and faith, suffereth violence, and the violent take it by force The spirits of men are so excited and animated by a desire after this kingdom, that it is, as it were, attacked like a besieged city, men of all sorts pressing to get into it, with a violence like that of men who are taking a place by storm. As if he had said, Multitudes are flocking around me, to be instructed in the nature of my kingdom; and some, who were formerly of most licentious characters, and looked upon as utterly unfit to be subjects of the Messiahs kingdom, are resolutely set on enjoying the blessings of it. He that hath ears to hear, let him hear A kind of proverbial expression, requiring the deepest attention to what is spoken.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

THE GREATEST REVIVAL OF THE AGES

Mat 11:12. From the days of John the Baptist until now, the kingdom of the heavens suffereth violence, and the violent take it by force; i.e., strong, vigorous, muscular, nervous men and women, from Dan to Beersheba, from the great sea to the Arabian desert, are rising up, leaving their homes, dropping everything in their enthusiasm for personal salvation. Four hundred years had rolled away since an inspired prophet had preached in Israel. The ministry of John the Baptist was like an effulgent noonday, suddenly breaking the black darkness of midnight. Never had Israel seen or known such a revival as swept the country, like a cyclone, under the ministry of the eloquent Baptist. Before Johns revival was arrested by his imprisonment and martyrdom, he enjoyed the honor of administering the inaugural baptism to the Son of God, thus introducing Him into His official Messiahship, who immediately began to preach and perform the most stupendous miracles, not only healing the people by hundreds and thousands, administering infallible cures to lepers, cripples, and all sorts of invalids, well known to be hopeless by human agency, but, under the ministry of Jesus, not only was all Israel aroused from the slumber of bygone ages, and thrilled with an electric-shock which emptied their cities and depopulated their towns, to run away and see the mighty works and hear the paradoxical preaching of the Galilean Prophet, but heathen nations from all parts of the country rise up, and come in multitudes, pressing pell-mell, precipitately, shouting as they come, Only let me into the kingdom!

Fuente: William Godbey’s Commentary on the New Testament

Verse 12

The meaning is, that, from the commencement of the preaching of John the Baptist, until the present time, great multitudes had come with the utmost zeal and ardor, desiring to be received into the kingdom of the Messiah.

Matthew 11:13-15. These verses perhaps contain the most direct intimation that Jesus was himself the Messiah which he had yet made. He always spoke of this subject with great reserve and caution.–That Elias which was for to come; that is, not Elijah himself in person, (John 1:21,) but the forerunner of Christ, who was designated by that name. (Luke 1:17.)

Matthew 11:16-19. The sentiment is, that the people of that generation were like wayward children, whom nothing would please. They were alike dissatisfied with the austere virtues and stern demeanor of John the Baptist, and with the mild and gentle character of the Savior.–Neither eating nor drinking; that is, practising rigid fasts and self-mortification.–Wisdom is justified, &c.; the truly wise would appreciate the wisdom of the course pursued both by John and by the Savior.

Fuente: Abbott’s Illustrated New Testament

The identification of the King’s forerunner 11:12-15

This section further explains John the Baptist’s crucial place in God’s kingdom program.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

These verses record Jesus’ description of the condition of the kingdom when He spoke these words. The days of John to the present began when John began to minister and extended to the time Jesus uttered the words Matthew recorded here. What does "suffers violence" mean? If the Greek verb biazetai is a deponent middle tense, it could mean that disciples must enter the kingdom through violent effort. [Note: J. N. Darby, Synopsis of the Books of the Bible, 3:59.] This seems to introduce a foreign element into Jesus’ teaching on discipleship. Entrance into the kingdom depends on faith in Jesus as the Messiah. The deponent middle could also mean that the kingdom has been forcefully advancing, but it had not swept away all opposition, as John had expected. [Note: Carson, "Matthew," p. 267.] However the image of an irresistibly advancing kingdom seems foreign to Matthew’s portrayal of Jesus’ ministry thus far. Mounting opposition suggests that the kingdom was encountering severe resistance.

Probably the verb biazetai is in the passive tense. The kingdom suffers violence because evil men take it violently. Perhaps Jesus meant that men were snatching the kingdom from God and forcing its coming. [Note: Schweitzer, p. 357.] This is impossible since Israel was not forcing the kingdom to come. The Jews were unwilling to receive it when Jesus offered it. Perhaps Jesus meant that some Jews, such as Barabbas, where trying to bring in the kingdom by political revolution. [Note: Robinson, p. 102.] This is unlikely since Jesus made no other reference to this happening in the context. Probably Jesus meant that the religious leaders of His day were trying to bring in the kingdom in their own carnal way while refusing to accept God’s way that John and Jesus announced. [Note: Toussaint, Behold the . . ., pp. 151-52; Walvoord, Matthew: . . ., p. 82.]

This view explains satisfactorily Jesus’ reference to the period from the beginning of John’s ministry to when He spoke. Ever since John began his ministry of announcing Messiah the Jewish religious leaders had opposed him. Moreover in Mat 23:13 Jesus accused the scribes and Pharisees of trying to seize the reins of kingdom power from Messiah to lead the kingdom as they wanted it to go. They also snatched the kingdom from the people by rejecting the Messiah. The imprisonment of John was another evidence of violent antagonism against the kingdom, but that opposition came from Herod Antipas. John and Jesus both eventually died at the hands of these violent men.

Jesus described the imminent kingdom as in grave danger because of His enemies. The Old Testament prophets had predicted until John, but when John began his ministry the time of fulfillment began. That was a unique time that the law and the prophets had foretold (Mat 11:13). [Note: See Edersheim, The Life . . ., 2:764-66, for discussion of how the Jews understood the Law in Jesus’ day.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)