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A CONTEXTUAL
READING OF MATTHEW 11:12.
CHIKAOGU D. OSSAI-UGBAH.
Apo de ton hemeron joannou tou baptistou eos arti he basileia ton ouranon
biazetai kai biastai harpazousin auten.
From the days of John the Baptist until now, the Kingdom of Heaven suffers
violence and the violent ones are snatching it by force.
This issue of the violent ones in Matthew 11:12 has been a subject of serious controversy.
This is because the verb biazetai can be translated either as middle or a passive. In the
middle it means the Kingdom of heaven has been forcefully advancing, consequently, the
violent ones would be Jesus, his disciples and the Church by extension. On the other
hand, as a passive biazetai would mean that the kingdom of Heaven suffers violence, thus
the violent ones would be the opponent’s of the Kingdom who seek to snatch life out of it
by force. Julius Schniewind speaking about this unit of scripture said “the explication of
Matthew 11:12 belongs to the most difficult questions of gospel interpretation.” 1 This
difficulty can be seen in the various interpretative opinions that have arisen from the text.
George Braumman observes that getting the meaning of the text might have been
lost by the original writer who assigns the text in the “Q” collection. However, he
maintains that the violent ones are those against the message of the Church. 2 J. Weiss
sees the text as repudiation by Jesus of the Zealotism which the Ministry of John the
Baptist had awoken.3 Otto Betz on his part states that the text sees Jesus as a warrior
King against adversaries of the Kingdom.4 Albert Schweitzer identifies Jesus and his
disciples as the violent ones in the text through their Ministry and preaching of
repentance.5 Suzanne de Dietrich sees the text as a commendation of John the Baptist by
Jesus for wresting the Kingdom by force of “asceticism and heroic obedience”.6 Another
view proposes that the gospel belongs to those who contend for the Kingdom.7 Richard
H. Hiers in his very incisive work says “whether the Kingdom of God has been coming
violently or suffering, the meaning is approximately the same: the struggle for dominion
over the earth has started. In war, both ‘suffer violence’ and the end, victory, ‘comes
with violence’”.8 Can a single text have dual meanings for the original author and for the
However, the problem with the difficulty in locating the meaning of the text arises
from non situation to the text within the contextual parameter of the Matthean pericopae
(Matthew 11:2-15), and the book itself. This is because, words only gain meaning within
the text within the contextual unit and the generality of meaning in the book of Matthew
as a whole. When this is done, it would become clear that the violent ones are
author, just like the other synoptic gospels were. The term “according to” was a later
attachment by the Church as they sought authenticity for the writings. This is because;
the writers of these books never knew that they were writing Scripture when they
formally called Levi, a Jew, a former tax collector and later, a disciple of Jesus Christ
(9:9). Some of the factors that favour this association are: church tradition, the
Jewishness of the gospel (6:1-18, Chap. 8-9, 23, 27:62-66, 28:11-15, as in the use of the
Kingdom of Heaven, the consistent pattern of promise and fulfillment citation of Old
Testamernt passages (Cf:5:17-20, 8:16, 21:4), and the imposing use of the title “Son of
God” for Jesus (2:15, 3:17, 4:3, 6, 8:29, 14:33, 16:16, 17:5, 21:37, 26:63, 24:36, 27:40,
43, 54, 28:19). Above all, the overriding theme of the book “Jesus is King” establishes
the basis for the major emphasis on the King and the Kingdom.9 The book of Matthew
was probably written around 60-75AD.10 The note of ignominy, persecution and conflict
against the Kingdom of Heaven (Cf. 22:7, 24:1-28) establishes the basis for the
The term contextual is derived from context: con and texus: to weave together.
These are two Latin words which points to a story or narrative woven together by the
same setting or trend of though. Thus, the gospel of Matthew is located within a cultural
context of Kingdoms initiation and authority. Jesus, Yahweh’s Yeshua is pictured as the
sum total of Yahweh’s promised Kingdom, while John the Baptist is the proclaiming
voice about the Kingdom of Heaven. The opposition to both the initiation and
proclamation of the Kingdom of Heaven reaches feverish peak in Matt. 11:12. The
opposition earlier cited begins from Herod’s attempt to kill Jesus at infancy (2:16-23),
Satan’s attempt to distract Jesus from the goals of the Kingdom (4:1-11), Jesus’
confrontation with the Pharisee’s over the purpose of the Kingdom (9:1-8), the
empowerment of the twelve over powers of evil (10:1-4) and the revelation of the
It is the sort of confrontation that builds up into the violence that the kingdom of
heaven is subject to in 11:12. So, the foundational structure of Matthew’s gospel shows
that the violence that comes into play in our text cannot be positively located for the
Matthew shows violence to be the manifest attitude of Satan and his aid’s to frustrate the
purpose of the kingdom of heaven. And analysis of Matthew’s life situation, grammar and
context will support the view that the violence of Matthew 11:12 is not positive for the
The book of Matthew follows a five fold Pentateuch formular.11. The context of
Matthew 11:12 is located in this general pericopae of Jesus discourse about john the
Baptist (11:1-20). However, the immediate context of our text is within Jesus exposition
of the activities o9f Satan (11:1-13, 52).it is within this unit that John as the proclaimer of
the kingdom announces, “the kingdom of heaven has come upon you” (11:28). The
emphasis of the proclamation is the realization of god’s eschatological plan, and it is this
purpose that meets the opposition. So, the action and attitudes of Herod Antipas are
contextually revealed in our text as illustrative of the violence that the kingdom of heaven
faces. This view can also be supported by the grammatical relationship found in the text.
From the days of john the Baptist until now, the kingdom of heaven suffers
These are: the kingdom of heaven is being violently attacked and, violent ones are
plundering it. Thus, the sentence has two independent subjects with the kingdom of
heaven as the subject of the first clause, while the violent ones serves as the subject of the
second clause. However, being attacked functions as predicate to the first clause and, is
plundering it functions as the predicate of the second clause. The verbs in both clauses
“being attacked” and: are plundering it: have the same root meaning in biazo which does
in the text is an: intransitive passive verb” employed in the sense of a hostile and violent
opposition to God’s kingdom reign (Cf: matt.5: 3b, 7:21, 11:27, and 29). The passive
nature of the verb suggests that the subject of the first clause: the kingdom” (GK: he
basileia ton ourannon) is the receiver of the violent action put up in the verb being a
passive subject. On the other hand, the subject of the second clause “violent ones”
(biastai) has a negative association. For instance, the term “violent ones” (biastai) has a
variety of meaning which in both primary and secondary meanings denote: to oppress, to
harassment.13
auten) means to steal, plunder or capture in a raid or robber.14 But most importantly, all
through the New Testament the verb “plunder” (harpazo) is used in a context of
opposition to the purposes of the Kingdom of Heaven (Cf: John 10:12, 28, 29, Matt.
12:29, 13:19). Consequently, the noun-subject, “violent ones” (biastai) and the verb
“being attached” (biazetai) cannot have a positive usage in Matt. 11:12 since it will create
a problematic structure to the other New Testament usuages where they are used
negatively (Cf: Matt. 5:3b, 7:21, 11:27, and 29). Above all, the predicate of the second
clause “are snatching it” (harpazousin auten) explains the nature of action in the first
clause.
Plutarch, Lucian and Josephus, the terms “violent ones (“biastai) and “plunder”
(harpazo) are used in the negative sense to describe hostile, plundering activity of thieves
and robbers.15 The term is use to describe the activities of daredevil armed robbers who
maim, paralyze, forcefully and tear apart their victims. Thus, the Matthean concepts of
“plunder” (harpazo) are “violent ones” (biastai) describe “those who resist the rule of
God and (seek to) plunder it”. In summary, “being attached” (biazetai) and “plunder”
(harpazo) define the activity of Satan and all who carry out his mode of plundering
activities. It is important here to note that harpazo translated as “take” by some Bible
versions cannot be correct since other Greek words perfectly mean “take”. These Greek
words are: lambano (receive, take), dechomai (take, receive) and airo (take up). The
former has an appendage to grace because it actually emphasizes “to receive”. Based on
the foregoing, this paper shall now seek to apply the text in its concurrent setting.
Something that is worthy of note is the pericopae or unit in which our text is
found, that is the imprisonment of John, the proclaimer of the Kingdom of Heaven, by
Kingdom of God faces. It must not be forgotten that Satan stands in unmitigated
opposition to the values, principles and pattern of the Kingdom of God in the Matthean
text. (Cf: 6:10, 13, 22, 24, 24-29, 13:39) and here in Matt. 11:12. Herod Antipas fully
stealing the word from people’s heart (13:19) and by setting Peter at cross-purposes to the
plundering activity shows negativity in violence, stealing and cross-purposes which are
still demonstrable activities of Satan today. The reign of the Kingdom of God in peoples
lives is being forcefully resisted by the aggression of Islam in Ibadan, Northern Nigeria,
Indonesia, Tajikistan, Azerbaijsan, North Africa, Iran, Pakistan, Jordan, and Iran among
others. This violent resistance comes by way of armed attacks and lives of several
Christians are lost. This shows that Satan as in Matt. 11:12 is on the offensive against the
Kingdom of Heaven. Similarly, the devil continues to steal the word from people’s hearts
and set them at cross-purposes through various demonic attractions by sensual models,
So, “violent ones” (biastai) cannot be seen in a positive sense of spiritual warfare
in attacking the satanic host to wrest the Kingdom from the enemy. Rather, the text
supports the fact that the Kingdom of God is the subject of deliberate and sometimes
unwarranted violent attacks from the Kingdom of darkness. This is because, “plunder”
Therefore, Matthew 11:12 portray a conflict where the Kingdom of God is subjected to
violent murder. So, the violent one (biastai) is Satan and all who oppose the proclaimers
of the Kingdom of God like Herod Antipas. The violent are seen today in imperialistic
decrees, undemocratic legislations, ancestral and even marital opposition to live the
Kingdom life in Jesus of Nazareth here on earth. Such conclusion would fit into
A Study advises parents to monitor the type of music their teenage children are
Adeyeye Joseph
Sexually-explicit lyrics may be doing more harm than merely irritating the ear, going by
the findings of a new study. Findings from a study conducted by American scientists
shows there is a strong link between some of the most popular music and early sexual
behaviour.
“The more teens listened to degrading sexual music content, the more likely they
Reducing the amount of degrading sexual content in popular music or reducing young
people’s exposure to music with this type of content could help delay the onset of sexual
behaviour,” the report says. The study, which was carried out by a group of Scientists
with Rand Corporation and the University of California, is published in the latest edition
Early sexual activity is a major problem in most parts of the world. In the United
States where the study was carried out, three of five young people engage in intercourse
before their 18th birthday. In Nigeria, research conducted last year by Messrs. E.O. Orji
and O.A. Esimai of the Obafemi Awolowo University Ile-Ife, showed that 50 per cent of
a 300 populated mixed secondary school were sexually active. The age group of these
students was 15-19 years and the study also showed that 68.7 per cent avoided
explicit songs. Sexually-explicit videos showing scantily dressed teenage dancers have
also become common. Most of these shows also take place during the morning and
afternoon belts.
The study says that listening to musicians sing about having sex with no
unfavourable consequences will lead teens to perceive this behaviour as appropriate and
desirable and also increase the likelihood that teenagers will initiate the behaviour. It
notes that unplanned pregnancy and sexually-transmitted diseases are more common
According to the study, the average American youths spends between 1.5 and 2.5
hours listening to music daily, excluding the time spent watching films with background
music.
“Although listening to music may often be only a secondary activity for many
youth to music may often be a secondary activity for many youth, the sexual references in
many popular songs may be difficult for them to ignore, because the language used to
describe sex has become increasingly direct. The interest in sex expressed in these lyrics
“For example, teens who listen to music by artists who use degrading sexual
imagery in their songs probably also watch music videos by these artists, in which case
The researchers advise parents to monitor the type of music to which their
children are exposed, to set limits on what they can purchase and listen to, and to be
careful not to listen to sexually-degrading music when children are around. They also say
that parents should discuss the sexual content of music with their children, offering their
own perspectives on the sexual themes to which their children are exposed. “Finally, the
recording industry could be made aware of the potential negative impact of sexually