Matthew 11:3

But what follows is completely among the controverted points. Of what nature then is this? Their saying, "Art Thou He that should come, or do we look for another?" That is, he that knew Him before His miracles, he that had learned it of the Spirit, he who had heard it of the Father, he who had proclaimed Him before all men; doth he now send to learn of Him, whether it be Himself or no? And if yet thou didst not know that it is surely He, how thinkest thou thyself credible, affirming as thou dost concerning things, whereof thou art ignorant? For he that is to bear witness to others, must be first worthy of credit himself. Didst thou not say, "I am not meet to loose the latchet of His shoe?" Didst thou not say, "I knew Him not, but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and resting upon Him, the same is He which baptizeth with the Holy Ghost?" Didst thou not see the Spirit in form of a dove? didst thou not hear the voice? Didst thou not utterly forbid Him, saying, "I have need to be baptized of Thee?" Didst thou not say even to thy disciples, "He must increase, I must decrease?" Didst thou not teach all the people, that "He should baptize them with the Holy Ghost and with fire?" and that He "is the Lamb of God that taketh away the sin of the world?" Didst thou not before His signs and miracles proclaim all these things? How then now, when He hath been made manifest to all, and the fame of Him hath gone out everywhere, and dead men have been raised, and devils driven away, and a display made of so great miracles, dost thou after this send to learn of Him? What then is the fact? Were all these sayings a kind of fraud: a stage play and fables? Nay, who that hath any understanding would say so? […]

For what intent then did he send to ask? John's disciples were starting aside from Jesus, and this surely any one may see, and they had always a jealous feeling towards Him. And it is plain, from what they said to their master: "He that was with thee," it is said, "beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto Him." And again, "There arose a question between John's disciples and the Jews about purifying." And again they came unto Him, and said, "Why do we and the Pharisees fast oft, but Thy disciples fast not?" For as yet they knew not who Christ was, but imagining Jesus to be a mere man, but John greater than after the manner of man, were vexed at seeing the former held in estimation, but the latter, as he had said, now ceasing. And this hindered them from coming unto Him, their jealousy quite blocking up the access. Now so long as John was with them, he was exhorting them continually and instructing them, and not even so did he persuade them; but when he was now on the point of dying, he uses the more diligence: fearing as he did lest he might leave a foundation for bad doctrine, and they continue broken off from Christ. For as he was diligent even at first to bring to Christ all that pertained to himself; so on his failing to persuade them, now towards his end he does but exert the more zeal. Now if he had said, "Go ye away unto Him, He is better than I," he would not have persuaded them, minded as they were not easily to be separated from him, but rather he would have been thought to say it out of modesty, and they would have been the more rivetted to him; or if he had held his peace, then again nothing was gained. What then doth he? […]

But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold the Lamb of God, that taketh away the sins of the world. For thus calling Him the Lamb, he plainly shews forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew, for Isaiah says, He was led as a sheep to the slaughter. (Is. 53:7.) But is this a more reasonable explanation than the other? for why then did he not say, Art Thou Ho that is coming to the world beneath? and not simply, Art thou he that is to come? And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven, and things on earth, and things under the earth. (Phil. 2:10) Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. […]

We must inquire, dearly beloved brethren, why John—a prophet and more than a prophet, who pointed out the Lord coming to the baptism at the Jordan, saying: "Behold the Lamb of God, behold him who takes away the sin of the world"; who, considering both his own humility and the power of Christ's divinity, says: "He who is of the earth speaks of the earth, but he who comes from heaven is above all"—why, when placed in prison and sending his disciples, he asks: "Are you he who is to come, or do we look for another?" As if he did not know the one he had pointed out, and did not know whether he was the one whom he had proclaimed by prophesying, baptizing, and pointing him out. But this question is quickly resolved if the time and order of events is considered. For standing at the waters of the Jordan, he declared that this was the Redeemer of the world; but sent to prison, he asks whether he himself is coming—not because he doubts that he is the Redeemer of the world, but he asks in order to know whether he who had come into the world by himself would also descend by himself to the prison of hell. For he whom John had announced to the world as his forerunner, he was now preceding to hell by dying. Therefore he says: "Are you he who is to come, or do we look for another?" As if he were openly saying: Just as you deigned to be born for mankind, indicate whether you also deign to die for mankind, so that I who have been the forerunner of your birth may also become the forerunner of your death, and may announce to hell that you are coming, whom I have already announced as having come to the world.

(Hom. in Ev. vi. 1.) We must enquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, Behold the Lamb of God, that taketh away the sins of the world!—why, when he was afterwards cast into prison, he should send his disciples to ask, Art thou he that should come, or look we for another? Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He? (Aug, ubi sup) But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world after he was thrown into prison, he enquires if this was He that should come—not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below.

(non occ.) The Evangelist had shown above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed; he now shows how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ; John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another? (non occ.) But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach.

He says, therefore, Are you he who is to come, or look we for another? It is true that our fathers awaited you, as it says in Exodus (c. 4).

John did not ask as if he himself did not know Christ. How could this be when he had borne witness to Him, saying, "Behold the Lamb of God"? But because his disciples were jealous of Christ, John sent them to acquire more evidence, so …

Art thou the Messiah promised, or not? It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old-Testament saints, he that cometh or shall come, Ps. cxviii.

And said unto him,.... By the disciples he sent; this was the message they came with, and this the question they were to ask, and did, art thou he that should come? A "periphrasis" of the Messiah, well known to the Jews; for he had been spoken of frequently in the prophecies of the Old Testament, as the Shiloh, the Redeemer, the Prophet, and King that should come; particularly, by this circumlocution, reference seems to be had to Hab 2:

Art thou he that should come? - That is, Art thou the Messiah, or the Christ? The Jews expected a Saviour. His coming had been long foretold, Gen 49:10; Isa 9:1-6; Isa 11:1-5; Isa 35:4-6; Isa 53:1-12; Dan 9:24-27. See also Joh 6:14. Compare Deu 18:18-19. In common language, therefore, he was familiarly described as “he that was to come.” Luke adds here Luk 7:21, that at the time when the messengers came to him, Jesus “cured many of their infirmities, and plagues, and of evil spirits.” An answer was therefore ready to the inquiries of John.

The first thing that demands our attention in this passage is the message which John the Baptist sends to our Lord Jesus Christ. He “sent two of his disciples and said unto him, “Art thou he that should come or do we look for another?” This question did not arise from doubt or unbelief on the part of John. We do that holy man injustice if we interpret it in such a way.

The first thing that demands our attention in this passage is the message which John the Baptist sends to our Lord Jesus Christ. He “sent two of his disciples and said unto him, “Art thou he that should come or do we look for another?” This question did not arise from doubt or unbelief on the part of John. We do that holy man injustice if we interpret it in such a way. It was asked for the benefit of his disciples: it was meant to give them an opportunity of hearing from Christ’s own lips the evidence of his divine mission. No doubt John the Baptist felt that his own ministry was ended; something within him told him that he would never come forth from Herod’s prison house, but would surely die. He remembered the ignorant jealousies that had already been shown by his disciples towards the disciples of Christ. He took the most likely course to dispel those jealousies forever: he sent his followers to “hear and see” for themselves. The conduct of John the Baptist in this matter affords a striking example to ministers, teachers and parents when they draw near the end of their course. Their chief concern should be about the souls of those they are going to leave behind them; their great desire should be to persuade them to cleave to Christ. The death of those who have guided and instructed us on earth ought always to have this effect. It should make us lay hold more firmly on no more “continueth ever,” and “hath an unchangeable priesthood” ( Hebrews ). The second thing that demands our notice in this passage is the high testimony which our Lord bears to the character of John the Baptist. No mortal man ever received such commendation as Jesus here bestows on his imprisoned friend. “Among them that are born of women there has not risen a greater than John the Baptist.”

Art thou he that should come - Ο ερχομενος, he that cometh, seems to have been a proper name of the Messiah; to save or deliver is necessarily implied. See on Luk 7:19 (note). There is some difficulty in what is here spoken of John. Some have thought he was utterly ignorant of our Lord’s Divine mission, and that he sent merely for his own information; but this is certainly inconsistent with his own declaration, Luk 3:15, etc.; Joh 1:15, Joh 1:26, Joh 1:33, Joh 3:28, etc. Others suppose he sent the message merely for the instruction of his disciples; that, as he saw his end approaching, he wished them to have the fullest conviction that Jesus was the Messiah, that they might attach themselves to him. A third opinion takes a middle course between the two former, and states that, though John was at first perfectly convinced that Jesus was the Christ, yet, entertaining some hopes that he would erect a secular kingdom in Judea, wished to know whether this was likely to take place speedily. It is very probable that John now began, through the length of his confinement, to entertain doubts, relative to his kingdom, which perplexed and harassed his mind; and he took the most reasonable way to get rid of them at once, viz. by applying to Christ himself. Two of his disciples - Instead of δυο, two, several excellent MSS., with both the Syriac, Armenian, Gothic, and one copy of the Itala, have δια, by; he sent by his disciples.