The passage
      v1-5. John was arrested for preaching against Herod, and particularly for insulting Herod's wife, cf. 4:12, 14:3-12. From jail, John hears some disturbing reports. Luke's gospel fills in the details for us in chapter 7. Jesus had just raised a young boy to life in the town of Nain; he was the only son of a widow, Lk.7:11-17. "John's disciples told him about all these things", v18. Obviously John was disturbed, for here was Jesus doing the type of things that Elijah did all those years before. The obvious conclusion for John is that Jesus is the "Elijah of God", as promised in Malachi, 3:1, 4:5, rather than the messiah, the one who would come and establish the kingdom in power, the one who would baptize with the Spirit and with fire, Matt.3:11, cf. Jl.2:21-32. If Jesus were the messiah, John wouldn't be wasting away in prison. So, John sends his disciples to ask Jesus, "are you the coming one?" Jesus' answer, in the end, is only partly helpful, and probably caused John many a sleepless night. In the terms of Isaiah 29:18f, 35:5f, 42:6f, 61:1, Jesus describes his actions as fulfilling the role of the "suffering servant". The servant was certainly a messianic figure, but one shrouded in mystery. So, John got his answer, but he probably ended up with a lot more questions as well.
      v6. Jesus reminds his listeners, "happy is the man who does not lose faith in me." In the face of doubt and fear, happy is the person who sticks to Jesus through thick and thin.
      v7-10. As John's disciples leave, Jesus comments on John's role and his person. Most people knew of John and many had gone out into the desert to hear him speak. They had not gone out to witness a non-event, or to look upon a rich man. What they had seen was "the Elijah of God" as prophesied in Malachi. John was truly the forerunner of the messiah.
      v11. Jesus goes on to speak of John. He was a great man, yet the least member of the kingdom of God is far more privileged than John, and this because the disciple belongs to the time of fulfillment rather than promise. The privileges of a member of the dawning kingdom lie in the outpouring ("baptism") of the Spirit and fire.
      v12-14. Here we have a saying not in the parallel passage in Luke, although v12 is recorded elsewhere. The point of the saying is that John has fulfilled his role of ushering in the new age of the kingdom, of ushering in the eternal reign of God. So, verse 12 is probably saying something like: "the kingdom of heaven is pressing its way into the world and communicating its force and enthusiasm to those who receive and enter it," Atkinson. Now is the time of fulfillment. In the Old Testament, this time was promised, in John it was announced, and in Jesus it is inaugurated.
      v15. Although John was a great man, he was only a small-time player in terms of the age of fulfillment. Yet, he did usher in this age and it is up to us to grasp onto its blessings.
      v16-19. Jesus describes his generation (and in a sense our generation) as a group of fickle children who don't want to play, whatever the game is. The prophet John comes on the scene and many are bemused by him. His bizarre eating habits prompt some to believe he is mad, even worse, that he is possessed, cf. 2 Kings 9:11. Jesus gets the same treatment, Lk.8:33, 11:15. He comes on the scene eating and drinking, as any normal person would, and yet the common view is that he is a hedonist. You can't win! This generation is childishly fickle. It is only the children of God who accept the display of God's wisdom in Christ and John. The children of this age reject it outright in whatever form it appears.

Jesus and John the Baptist
      1. The doubts of John. It is normal for us to feel that doubts equate with little faith, so therefore, we tend to hide our doubts and fears - pretend that they don't exist. Yet, doubts are a normal part of the Christian life. The mystery will remain until we see through the glass clearly. Meanwhile, sticking with Jesus is what matters, doubts and all.
      2. The witness of John. John witnessed to the coming messiah, and we like John, or even Elijah, are witnesses of the coming day.
      3. The greatness of John. Faithfulness is no easy business, especially when we have doubts, or face opposition. Still, striving to follow the pathway set before us is a privilege. We need only remember that our standing in the kingdom gives us a position far greater than John.
      4. The rejection of John. We can easily find ourselves the brunt of fickle human nature - attacked and slandered without due cause. Jesus promises that at times this will be our lot. Yet, sadly we ourselves bear that same fickle nature. How often do we meet someone and feel an instant dislike for them? From then on, whatever they do and say is wrong. The danger is we then hide our dislikes, but continue to give vent to them with expressions of self-righteous indignation. We have all said, "he has a demon", "he is a glutton."

v2
      de "-" - but. Probably adversative indicating that the attention of the verse is now upon John.
      akousaV (akouw) aor. part. "when [John] heard" - having heard. NIV reads the participle as temporal, although it may just express a simple statement, "[John, who was in prison] heard", NEB.
      en tw/ desmwthriw/ (on) "in prison" - in the prison. Dative of place. May also be rendered as a relative clause, "who was in prison at that time", TH. cf. NEB.
      tou Cristou "the Christ" - Matthew is underlining who John is questioning; a brave move on John's part.
      ta erga (on) "what [Christ] was doing" - the works. Probably "works" = "miracles." John has heard about the miracles and wonders if Jesus is the Christ.
      pemyaV (pempw) aor. part. "he sent" - having sent. Attendant circumstance participle identifying action accompanying the adverbial participle "having heard"; "when he heard ... he sent." "He asked some of his disciples to go to Jesus to find out about him", TH.
      dia + gen. "-" - through, by way of [his disciples]. "A message" understood, ie. the question in v3.

v3
      eipen (eipon oJraw) aor. "to ask" - he said to him. It is John's question, although relayed through his disciples, so the TEV, "'tell us' they asked Jesus."
      su "you" - emphatic position, ie. underlined.
      oJ ercomenoV (ercomai) pres. part. "the one who was to come" - the one coming. The participle here, with an article, forms a noun which virtually ends up as a title, "the coming one", either of the promised Elijah of God, or the messiah. See notes above.
      prosdokwmen (prosdokaw) sub. "should we expect" - wait for, look for, expect, in hope, in fear, or in a neutral state of mind ,BAGD. Either a deliberative subjunctive, "should we look", or a present indicative with a future sense, "we shall look." "Have we got to wait for someone else?" JB. The "we" obviously means "we Jews", not just "we disciples of John."
      eJteron pro. "someone else" - another. The sense is either: a different messiah, or a messiah with different characteristics to Jesus.

v4
      apokriqeiV (apokrinomai) part. "replied" - answering ... [said]. Attendant circumstance participle. Forms part of a phrase common in the NT. "and answering Jesus said to them" = "Jesus answered them", NRSV.
      poreuqenteV (poreuomai) aor. pas. part. "go back" - going. "Report" is an imperative, and so the attendant circumstance participle is also read as an imperative. "Go and tell", NEB.
      aJ akouete kai blepete "what you hear and see" - The words and works of Jesus; "what" is plural.

v5
      anablepousin (anablepw) pres. "receive sight" - look up again, receive sight again. The prefix adds the sense "again", "people who are blind see again." It is not "all blind people."
      euaggelizontai pres. pas. "the good news is preached to" - [the poor] are evangelized. The verb is normally deponent, ie. passive or middle form, but active in meaning. Here taken as passive.
      ptwcoi adj. "the poor" - the abject poor, beggars, those who have nothing. Only "leper" in this list is a noun, the rest are adjectives functioning as nouns (substantives), even though they without a definite article. Interesting, the poor remain poor, assuming that Jesus is speaking of the physically poor, rather than the spiritually poor. The image underlines the truth that the gospel is for the "lost" = "the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness ....."

v6
      oJV ean + subj. "the man who" - whoever. Introducing a conditional clause, possibly best rendered "whoever does not fall away is blessed."
      mh skandalisqh/ (skandalizw) pas. sub. "does not fall way" - does not take offence. The sense is of drifting in one's reliance to Jesus, allowing doubts to flourish, has "no doubts about me", TEV, so "does not lose faith in me", JB.
      en "on account of" - by, in, with. The preposition is possibly causal, "because of", as in the NIV, but probably better rendered in spacial terms, eg. "in", JB; "about", TEV; "at", NRSV.

v7
      poreumenwn (poreuomai) pres. part. "as [John's disciples] were leaving" - they were leaving, going. A temporal participle with the present tense indicating ongoing action, so "while/as/at the time they were leaving"
      ti neut. "what" - Not "who", but possibly "why".
      qeasasqai (qeaomai) aor. inf. "to see" - to behold, gaze at, see. The infinitive possibly expresses purpose, "in order to see." "When you went out into the wilderness to observe the prophet John, what did you expect to see?"
      kalamon uJpo anemou saleuomenon "A reed swayed by the wind" - a blade of grass bending in the wind. John is anything but this, he is obviously a rugged preacher, not an insipid weakling mouthing pious platitudes. "Waving in the breeze", Phillips.

v8
      alla "if not" - but. A strong adversative: if not "a reed ..." then what...?" If not that then maybe this... "You could not have wanted to see that", so what did you go out to see .... BAGD.
      oiJ .... forounteV (forew) part. "those who wear" - the ones wearing. The participle as a substantive. "People who live in kings palaces wear fine clothes like that", TH.
      ta malaka adj. "fine clothes" - fine, fancy. The adjective here serves as a noun (substantive), "soft raiment", RSV; "fancy clothes", TEV; "[dressed in] silks and satins", NEB.

v9
      alla "then" - but. See above.
      ti "what" - Note, the NEB now translates this interrogative pronoun as "why". The RSV moved to "why" in v8. The question now expects a positive answer.
      perissoteron (perissoV) adj. comp. "more than" - The adjective means "more than sufficient / abundant", and in it's comparative form, as here, "greater than abundant / abundantly more." John is someone who is greater than a prophet.

v10
      gegraptai (grafw) perf. pas. "it is written" - it has been written, it stands written. "John is the one of whom the scriptures declare .."
      kataskeuasei (kataskeuazw) fut. "will prepare" - will get ready, equip, furnish fully. In the Malachi 3:1 quotation, Yahweh sends the messenger to prepare for his coming. Here, of course, Jesus identifies himself with Yahweh as the manifestation of Yahweh, and has John preparing for, not Yahweh's coming, but the coming of Christ.
      oJdon (oV) "way" - A road building image is being employed where the road is made straight to speed the return of the Lord. John does this by getting people ready for the coming of the Messiah.

v11
      en gennhtoiV gunaikwn "among those born of women" - in/among born/begotten women. Referring to humans, so "any person who has ever lived."
      ouk eghgertai (egairw) perf. pas. "has not risen" - there has not arisen. "Ever lived", TEV; "has not appeared on the scene", TH.
      meizwn (megaV) comp. adj. "greater than" - greater. A comparative with superlative force. "More important than."
      mikroteroV (mikroV) comp. adj. "least" - least in importance, influence, power. Again, a comparative with superlative force. John is part of the old dispensation, standing outside the realization (inauguration) of the present spiritual kingdom in Christ. This doesn't mean he's not saved, just that he doesn't share the same privileges as the disciples and so even the least important disciple is greater in importance and privilege than John. The disciples stand with Christ, John looks forward to Christ.
      en th/ basileia/ twn ouranwn "in the kingdom of heaven" - "The dispensation of fulfilment", Ridderbos.

v12
      biazetai (biazw) mid/pas. "has been forcefully advancing" - suffer violence. If read as passive the sense is that the kingdom is being set upon, "taken by force or violence": i] by violent men who are opponents to the gospel, "oppressed", cf. NRSV, JB, NEB; ii] by believers who forcefully enter it with burning zeal. "Only with strenuous determination does one press into it", cf. Davies and Allision, p254, cf. Moffatt; iii] by being pressed forward with violence by fundamentalists like the Zealots. If read as middle the meaning is that the kingdom is powerfully moving forward of its own volition, "has been coming violently", as in the NIV; "goes forward with triumphant force", Morris, cf. Carson. Stendahl, in Peak's Commentary, puts the two main positions simply as "the kingdom of heaven suffers violence and men of violence grab it", or "the kingdom of heaven manifests itself violently and keen and daring men take hold of it." The last option seems best.

v13
      eprofhteusan (profhteuw) aor. "prophesied" - The sense is "announced God's revelation concerning the kingdom", rather than giving the word a predictive sense, eg. "foretold things to come", NEB. The fact that "the Law" is included with "the Prophets" indicates that prediction is not the sense here.
      eJwV + gen. "until" - until. Probably in the sense of up to, but not beyond. It is possible though, that John is not included in the "until" (ie. up to John, but not including John), given that Matthew has John as the forerunner of the messiah and not the last of the prophets, so "the Law and the Prophets revealed the truth of the coming kingdom before John began to proclaim his message."

v14
      ei qelete (qelw) "if you are willing" - Possibly "if you are prepared."
      dexasqai (decomai) inf. "to accept" - to receive. The infinitive is complementary, completing the sense of the verb "are willing." Possibly "to believe", JB.
      HliaV "Elijah" - Jesus is not saying that John is actually Elijah, but rather that "John is the man the prophet was talking about when he said Elijah would return", TH.
      oJ mellwn pres. part. + inf. "who was [to come]" - the one about [to come]. The infinitive completes the sense of the verb "was/about"; "John was the Elijah who was to come", TNT. Purpose may be intended, "the one whose purpose was to come." Yet probably the infinitive simply underlines the fact of his coming, "John is the Elijah, which fact hopefully you are willing to believe, whose coming was predicted."

v15
      akouetw (akouw) imp. "let him hear" - let hear, listen. The sentence is most often treated literally, although the sense is conveyed better with a clause like "heed carefully what you hear", NAB; "pay attention to what I am saying", ATH; "pay careful attention", Fanning.

v16
      oJmoiwsw (oJmoiow) fut. "can I compare" - will compare, liken. Either a statement eg. "I know what the people of this day are like", TH, or a deliberative future, "what description can I find for this generation?", JB.
      oJmoia fem. adj. + dat. "[they are] like" - [she is] like, similar. Literally "she", since "generation" is feminine. Followed by the dative of the person, "children", with which the comparison is made.
      kaqhmenoiV (kaqhmai) dat. part. "sitting" - The participle is adjectival agreeing with "children", thus dative.
      prosfwnounta (prosfonew) nom. part. "calling" - calling out, to. The participle is adjectival agreeing with the Greek "who" = children. "One group shouts to the other", TEV.

v17
      The description is of children playing wedding games and funeral games, but there are still those who won't join in either way. The illustration is directed at "this generation", most likely the sense being "this wicked generation", ie. "unbelieving generation", an unbelief particularly evident in the response of the religious authorities. Jesus played the wedding game and they were against that, John played the funeral game and they were against that.
      hulhsamen (aulew) aor. "we played the flute" - we piped. "We played wedding music", TEV.
      eqrhnhsamen (qrhnew) aor. "we sang a dirge" - we wept, sang a funeral song. "We sang you a dirge", NAB.
      ouk ekoyasqe (koptomai) aor. "you did not mourn" - strike one's breast and howl as a sign of mourning. "We played at funerals and you wouldn't be mourners", Phillips.

v18
      mhte esqiwn mhte pinwn "neither eating nor drinking" - Two adverbial participles describing the manner of John's "coming". Not that John never ate or drank, but that he lived the life of an ascetic.
      daimonion exei "he has a demon" - "He is possessed by an evil spirit."