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An Exegetical Analysis of Matthew 11:12: The Nature of the Kingdom’s Advance and the Identity of its Proponents
This exegetical study of Matthew 11:12 is based on a discussion concerning the complexities of its interpretation, particularly regarding the nature of the Kingdom of Heaven’s advance and the identity of those who interact with it. One interpretation, noted by a commentator, suggests that the ‘violent ones’ mentioned in the text are not merely physical assailants but also spiritual entities, such as demons, and their human agents. This view posits that these forces actively oppose God’s divine plan as manifested through Yeshua, citing examples like the imprisonment of John the Baptist. This interpretation also contrasts with an alternative reading, which suggests that the Kingdom is advancing forcefully and that forceful individuals are seizing it, deeming the latter inconsistent with the surrounding verses (vv. 25-30).
The core exegetical challenge in Matthew 11:12 revolves around the precise meaning of the verb βιάζεται (‘is violently treated’ or ‘forces its way’) and the identification of the βιασταί (‘violent ones’ or ‘forceful people’). The ambiguity of the verb’s voice (passive or middle) profoundly affects whether the Kingdom of Heaven is depicted as suffering aggression or actively asserting itself, and consequently, who the ‘violent ones’ are and how they relate to the Kingdom’s establishment. The Wycliffe Bible Commentary highlights this ambiguity, noting that the verb may be understood either as middle, implying the Kingdom forcibly advancing, or as passive, signifying it being violently assaulted. The latter is often seen as more consistent with the subsequent clause. The discussion further encompasses whether the ‘violent ones’ refer to aggressive opponents, such as those who persecuted John, or to zealous adherents eagerly embracing the Kingdom.
Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. (Nestle 1904)
Key differences with SBLGNT (2010):
- The Greek text of Matthew 11:12 in Nestle 1904 is identical to that in SBLGNT (2010). No textual differences are present in this verse between these two editions.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The critical apparatus of NA28 shows no significant textual variants for Matthew 11:12 that would alter the primary exegetical questions concerning the verb βιάζεται or the noun βιασταί. The text remains stable across major manuscripts, confirming the wording found in Nestle 1904 and SBLGNT 2010.
Lexical analysis of key terms provides further insight into the interpretive difficulties:
- βιάζεται (from βιάζω): BDAG notes two main semantic ranges for this verb. In the middle voice, it means “to apply force… with implied readiness for violence,” suggesting “the kingdom of heaven has been assailing violently” (BDAG 1a). In the passive voice, it means “to suffer violence, be treated violently,” leading to “the kingdom of heaven has been suffering violence” (BDAG 1b). BDAG also points out that the passive sense is more common for this verb in the Septuagint. KITTEL (TDNT Vol 1, p. 609) likewise discusses the inherent ambiguity of the verb, confirming it can mean both “to use force” and “to suffer force,” making its nuance in Matthew 11:12 (and Luke 16:16) particularly challenging to determine.
- βιασταί (from βιαστὴς): BDAG defines this as “one who uses force, a forceful person.” It can carry either a positive connotation (e.g., eager, zealous) or a negative one (e.g., violent, aggressive). KITTEL (TDNT Vol 1, p. 609-610) elaborates that these are individuals who “take by storm.” Depending on the interpretation of βιάζεται, βιασταί can refer to zealous individuals pressing into the Kingdom or hostile opponents trying to suppress it.
- ἁρπάζουσιν (from ἁρπάζω): BDAG defines this verb as “to take away by force, to seize, snatch.” This action can imply a violent or forceful seizure, whether for the purpose of possessing something or removing it. The specific nuance—whether a forceful taking for oneself or a violent assault against—is heavily dependent on the context established by the preceding verb and the identity of the βιασταί.
Translation Variants with Grammatical & Rhetorical Analysis
The grammatical structure of Matthew 11:12 presents a significant interpretive crux, primarily centered on the voice of the verb βιάζεται. If interpreted as passive (“is violently treated”), the Kingdom of Heaven is depicted as a recipient of hostile actions. This aligns with a context of persecution, exemplified by John the Baptist’s imprisonment (Matt 11:2) and later martyrdom. In this reading, the βιασταί are likely the aggressors—the “vicious opponents” mentioned by the Wycliffe Bible Commentary, or the “demons and their human vehicles” as proposed by another commentator—who seek to undermine or destroy the Kingdom’s progress. The verb ἁρπάζουσιν would then describe their attempt to “seize” or “snatch away” the Kingdom’s influence or its adherents.
Conversely, if βιάζεται is interpreted in the middle voice (“forces its way,” “advances forcefully”), the Kingdom itself is portrayed as dynamic, active, and assertive, making a powerful incursion into the world. In this scenario, the βιασταί are those who respond to this forceful advance by “seizing hold” of it. This seizure could be understood positively, as an eager, zealous, or determined appropriation of the Kingdom’s blessings and demands. This aligns with the Wycliffe Bible Commentary’s mention of “enthusiastic supporters” or the “publicans, harlots, and other open sinners, who flocked to our Lord in great numbers.” The rhetorical impact of this reading emphasizes the urgency and the radical nature of the Kingdom’s accessibility, especially to those traditionally marginalized, who must exert significant effort or determination to enter it.
The phrase “from the days of John the Baptist” rhetorically marks a new epoch where the presence of the Kingdom has become tangibly manifest, eliciting strong, often polarized, reactions. Depending on the chosen grammatical interpretation, this period is either characterized by intense opposition against the Kingdom or by the fervent, even aggressive, desire of individuals to enter and partake in it. Both interpretations highlight the dramatic and impactful nature of the Kingdom’s arrival.
Conclusions and Translation Suggestions
The exegesis of Matthew 11:12 reveals a rich and complex verse, whose interpretation hinges primarily on the voice of βιάζεται and the corresponding identity of the βιασταί. Both passive and middle voice interpretations for βιάζεται are grammatically plausible, and each finds support in the broader narrative context of Jesus’ ministry and the reception of the Kingdom. The “Kingdom suffering violence” view resonates with the persecution faced by John and Jesus, while the “Kingdom advancing forcefully and being seized by forceful people” view highlights the urgency and zealous response to the Kingdom, particularly by those outside traditional religious structures. The ambiguity forces the reader to consider the multifaceted nature of the Kingdom’s arrival—both assailed and eagerly embraced.
Based on this analysis, the following translation suggestions capture the range of plausible meanings:
- The Kingdom of Heaven has suffered violence, and violent people are seizing it.
This translation emphasizes the Kingdom as a victim of hostile opposition, consistent with the persecution faced by John the Baptist and later by Jesus’ followers. - The Kingdom of Heaven has been advancing forcefully, and forceful people are seizing hold of it.
This interpretation highlights the dynamic, aggressive nature of the Kingdom’s incursion into the world and the zealous response of those who eagerly embrace it. - From the days of John the Baptist until now, the Kingdom of Heaven has been pressing forward, and those who are zealous for it are entering it by force.
This nuanced translation combines the Kingdom’s active advance with the intense, determined effort required by individuals to appropriate its blessings, emphasizing a positive, zealous ‘force’.
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here is the FULL answer to your question Isara Mo John Baptist was filled with the Spirit Pentecostal David Stern adds to this natural understanding by stating that not only was it a physical assault but a spiritual one (demons), as well. But this only supersaturates an already bloated teaching. He writes, ‘The Greek is difficult. As rendered, it means that violent ones (demons and their human vehicles) are trying to keep God from carrying out his plan through Yeshua, e.g., through Herod’s having put Yochanan in prison (v. 2). An alternative understanding, ‘…the Kingdom of Heaven has been advancing forcefully; and forceful people are seizing hold of it, ‘ seems inconsistent with vv. 25-30.’
The Wycliffe Bible Commentary joins in the chorus and states, ‘The kingdom of heaven suffereth violence. The verb may be regarded either as middle – violently forces its way (cf. Lk. 16:16), or as passive – is violently treated. The latter is more consistent with the next clause. From John’s initial announcement of the coming of the Kingdom, the response had been a violent one, whether by vicious opponents (cf. vv. 18, 19; 14:3, 4) or by enthusiastic supporters. The violent take it by force (or, seize it). Compare Lk. 16:16. Among the most prominent of Christ’s adherents were the publicans, harlots, and other open sinners, who flocked to our Lord in great numbers.’
what Ray E Horton said here is still under the discussion “They were ‘violently resolved’ in their zeal and forcefully pressing in to the kingdom of heaven.” The Andrew Wommack commentary explains this vers well:
“The phrase ‘suffereth violence’ in this verse is translated from the Greek word “BIAZO,” and it means ‘to force, i.e. (reflexively) to crowd oneself (into), or (passively) to be seized’ (Strong’s Concordance). The same Greek word was used in Luke 16:16 and was translated ‘presseth’ there.
“The idea that Jesus was communicating in both of these passages was that before the time of John the Baptist, the only way to approach unto God was through the Old Testament laws and sacrifices. In Jesus’ time, these had become cold and cumbersome rituals in which the heart of the people was far from God (Matthew 15:3-9). When John the Baptist came in the power of the Spirit (2 Corinthians 3:6), preaching a turning away from sin (Matthew 3:8) and faith in the coming Messiah (Matthew 3:11), multitudes, who previously were not actively seeking God, began flocking to the wilderness to be baptized by John, confessing their sins and putting their faith in the coming Messiah. They were truly ‘pressing in’ to the kingdom of heaven, overcoming any obstacle or opposition posed by laws, traditions, unbelief, or any power Satan threw at them, in order to receive the message that John preached. They were ‘violently resolved'” in their zeal and forcefully pressing in to the kingdom of heaven.
Today, as in the days of John the Baptist, Satan is opposing the preaching of the Gospel, and only those who are violently resolved to receive God’s best will have it (James 4:7).”
AND what Haley Knox wrote is starting to be a bit offensive IMHO
Troy Day
Admin when you chose to teach you really do it well.
Thanks for this illuminative piece. It answers a lot and I can concur it is the FULL ANSWER..
Blessed are you.
Isara Mo He’s wrong. He’s wrong
He’s adding to scripture which the bible tells us we are not to do.
We are the Christians who take the kingdom of heaven by force.
Not demons.
Troy is decieved. Please do not listen to anymore of his deception.
And furthermore
He’s offended by me
Cause I’m speaking truth. Now what does the bible teach about those who are offended by the truth of Gods word?
Let’s see
I stand by my response as the better interpretation. We must violently come against the forces of darkness, pressing in to take the Kingdom.
The Signs of the Times and the End of the Age
3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?”
4 And Jesus answered and said to them: “Take heed that no one deceives you. 5 For many will come in My name, saying, ‘I am the Christ,’ and will deceive many. 6 And you will hear of wars and rumors of wars. See that you are not troubled; for [a]all these things must come to pass, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom. And there will be famines, [b]pestilences, and earthquakes in various places. 8 All these are the beginning of sorrows.
9 “Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. 10 And then many will be offended, will betray one another, and will hate one another. 11 Then many false prophets will rise up and deceive many. 12 And because lawlessness will abound, the love of many will grow cold. 13 But he who endures to the end shall be saved. 14 And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.
The Great Tribulation
15 “Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand), 16 “then let those who are in Judea flee to the mountains. 17 Let him who is on the housetop not go down to take anything out of his house. 18 And let him who is in the field not go back to get his clothes. 19 But woe to those who are pregnant and to those who are nursing babies in those days! 20 And pray that your flight may not be in winter or on the Sabbath. 21 For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. 22 And unless those days were shortened, no flesh would be saved; but for the [c]elect’s sake those days will be shortened.
23 “Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There!’ do not believe it. 24 For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. 25 See, I have told you beforehand.
26 “Therefore if they say to you, ‘Look, He is in the desert!’ do not go out; or ‘Look, He is in the inner rooms!’ do not believe it. 27 For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. 28 For wherever the carcass is, there the eagles will be gathered together.
The Coming of the Son of Man
29 “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And He will send His angels with a great sound of a trumpet, and they will gather together His [d]elect from the four winds, from one end of heaven to the other.
The Parable of the Fig Tree
32 “Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. 33 So you also, when you see all these things, know that [e]it is near—at the doors! 34 Assuredly, I say to you, this generation will by no means pass away till all these things take place. 35 Heaven and earth will pass away, but My words will by no means pass away.
No One Knows the Day or Hour
36 “But of that day and hour no one knows, not even the angels of [f]heaven, but My Father only. 37 But as the days of Noah were, so also will the coming of the Son of Man be. 38 For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. 40 Then two men will be in the field: one will be taken and the other left. 41 Two women will be grinding at the mill: one will be taken and the other left. 42 Watch therefore, for you do not know what [g]hour your Lord is coming. 43 But know this, that if the master of the house had known what [h]hour the thief would come, he would have watched and not allowed his house to be broken into. 44 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.
He’s offended cause the flesh in him is preventing him from seeing truth.
We don’t live under the Old Testament law any longer.
We do not tithe ( in the bible they tithe mint and cumin -not money – which is why tithing is not biblical.
Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. 24 Blind guides, who strain out a gnat and swallow a camel!
Matthew 23:23 24
Never was tithing to be about money
Haley Knox do you have any original knowledge of this scripture? Please share it with us ! If not your offensive language is grounds for dismissal of your personal feelings proclaimed over the Scripture
Troy Day I just posted the scripture!
Scripture is offensive to you?
That’s all I posted
Pure scripture
Wow you sure like to be offended don’t you
Troy you need serious help dude
Show me in scripture where it says tithing was about money
you are off topic again – pls stop diluting with spam
Isara Mo did this answer your question Ray E Horton
Troy Day
Yes thanks.
Haley is crawling all over the Bible and is so excited about scripture she can’t even see the finishing line..
She will learn… Give her time.
Can a Christian have a demon?
Haley plse answer that question..
Isara Mo what Ray E Horton has written is good but only partial and very basic explanation of the Greek Obviously Strongs reference does not explain much here The Gr word means to grab to forcefully grasp something from another entity
The wording is strong as to WHO is doing the grabbing And when the passive voice is applied to the aorist it renders that evil forces are trying to occupy the Kingdom of Haven all and while the church is called to strongly grab it back with FORCE The force is internal in this Greek We force ourselves to grab the Kingdom so evil others dont forcefully grab it from us
How can evil spirits/people “grab” the Kingdom”? Both the Kingdom within us and the greater Kingdom are the domain of the King, and evil does not have access there.
Ray E Horton read the Greek – its pretty obvious
and violent people have been raiding it
and the violent take it by force.
Good News Translation
From the time John preached his message until this very day the Kingdom of heaven has suffered violent attacks, and violent men try to seize it.