Luke 7:20

KJV

When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

KJV (with Strong's)

When {G1161} the men {G435} were come {G3854} unto {G4314} him {G846}, they said {G2036}, John {G2491} Baptist {G910} hath sent {G649} us {G2248} unto {G4314} thee {G4571}, saying {G3004}, Art {G1488} thou {G4771} he that should come {G2064}? or {G2228} look we for {G4328} another {G243}?

Complete Jewish Bible

When the men came to him, they said, "Yochanan the Immerser has sent us to you to ask, `Are you the one who is to come? Or should we keep looking -- for someone else?'"

Berean Standard Bible

When the men came to Jesus, they said, “John the Baptist sent us to ask, ‘Are You the One who was to come, or should we look for someone else?’”

American Standard Version

And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another?

Commentary

### SUMMARY
Luke 7:20 captures a pivotal moment when John the Baptist, imprisoned and facing duress, sends his disciples to Jesus with a profound and direct inquiry: "Art thou he that should come? or look we for another?" This question, delivered through his emissaries, expresses a yearning for definitive confirmation of Jesus' messianic identity, reflecting either John's own human uncertainty under challenging circumstances or, more likely, a strategic move to solidify the faith of his disciples by directing them to Jesus Himself.

### CONTEXT
* **Literary Context:** This verse is situated immediately after Jesus' powerful demonstration of authority and compassion in Capernaum and Nain. In Capernaum, Jesus heals the centurion's servant with a word, marveling at the centurion's faith [Luke 7:1-10](/luke/7-1-10 "Luke 7:1-10 - The Centurion's Faith"). Directly preceding John's inquiry, Jesus raises the widow's son in Nain, a miraculous event that evokes widespread awe and leads people to proclaim that "a great prophet has arisen among us" and "God has visited his people" [Luke 7:11-17](/luke/7-11-17 "Luke 7:11-17 - Jesus Raises the Widow's Son"). News of these extraordinary deeds reaches John the Baptist, who is imprisoned by Herod [Luke 3:19-20](/luke/3-19-20 "Luke 3:19-20 - John Imprisoned by Herod"). John's disciples, who remain loyal to him, bring these reports, prompting John to dispatch two of them to Jesus with the crucial question. This sets the stage for Jesus' subsequent response, where He points to His works as irrefutable evidence of His identity [Luke 7:21-23](/luke/7-21-23 "Luke 7:21-23 - Jesus' Answer to John's Disciples").
* **Historical & Cultural Context:** The phrase "He that should come" (Greek: _ho erchomenos_) was a well-known messianic title in first-century Judaism, reflecting the fervent expectation of a coming deliverer, prophet, or king who would fulfill Old Testament prophecies. This expectation was deeply ingrained in the cultural consciousness, fueled by centuries of longing for national restoration and divine intervention. John the Baptist himself had preached the imminent arrival of the Messiah, preparing the way for Him [Luke 3:3-6](/luke/3-3-6 "Luke 3:3-6 - John's Preaching of Repentance"). However, the popular understanding of the Messiah often included a political or military liberator, which contrasted with Jesus' initial ministry of teaching, healing, and spiritual transformation. John's imprisonment by Herod Antipas for condemning Herod's marriage to Herodias [Mark 6:17-18](/mark/6-17-18 "Mark 6:17-18 - John Rebukes Herod") placed him in a precarious and potentially disillusioning situation, which may have contributed to the urgency of his inquiry, or at least provided a context for his disciples' need for clarity.
* **Key Themes:** This verse powerfully contributes to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights the theme of **Messianic Identity** and the process of its revelation. John's question forces a direct confrontation with who Jesus truly is, moving beyond popular assumptions to a divinely affirmed reality. Secondly, it explores the theme of **Doubt and Assurance**, demonstrating that even great figures of faith like John the Baptist can experience moments of uncertainty, and that God graciously provides evidence to strengthen belief. This is not a sign of weak faith, but a human reality that Jesus addresses with compassion. Thirdly, the interaction underscores the **Fulfillment of Prophecy**, as Jesus' response directly references the signs of the Messiah foretold in the Old Testament, particularly in passages like [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Signs of the Messiah") and [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord"). Finally, it subtly reinforces the **Relationship between John and Jesus**, showing John's continued role as the forerunner, even in his confinement, by pointing his disciples to the one he proclaimed.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **come (Greek, _érchomai'_):** This verb (G2064) is central to the question "Art thou he that should come?" It signifies "to come or go" in a variety of applications, but in this context, it carries profound messianic weight. "He that should come" (ὁ ἐρχόμενος, _ho erchomenos_) was a recognized title for the Messiah, the long-awaited deliverer whose arrival was prophesied throughout the Old Testament. John's use of this phrase indicates his knowledge of and participation in the widespread expectation of a divine figure who would inaugurate God's kingdom.
* **look we for (Greek, _prosdokáō'_):** This verb (G4328) means "to anticipate (in thought, hope or fear); by implication, to await." The nuance here is crucial. It suggests an active expectation, a looking forward to someone's arrival. The question implies a potential alternative: if Jesus is not "the one," then the search for the true Messiah must continue, indicating an ongoing, perhaps anxious, state of anticipation for the fulfillment of God's promises.
* **another (Greek, _állos'_):** This word (G243) means "else" or "different." In this context, it refers to a distinct alternative, not merely a different person but a different *Messiah*. The question is not whether there might be other prophets, but whether the specific messianic hope should be directed elsewhere. This highlights the exclusivity of the messianic claim and the profound implications of Jesus' identity.

#### Verse Breakdown
* **"When the men were come unto him, they said,"**: This opening clause establishes the setting and the messengers. The "men" (Greek, _anēr_) are John's disciples, sent by their imprisoned master. Their arrival signifies the directness of John's inquiry and the urgency of the situation. The verb "said" (Greek, _épō_) introduces the formal delivery of John's message.
* **"John Baptist hath sent us unto thee, saying,"**: This clause clearly identifies the sender and the purpose of the visit. John the Baptist, the renowned prophet and forerunner of the Messiah, takes the initiative to send his disciples directly to Jesus. The use of "saying" (Greek, _légō_) indicates that what follows is John's precise message, emphasizing its authoritative nature despite his imprisonment.
* **"Art thou he that should come? or look we for another?"**: This is the core of the verse, a direct and challenging question. "Art thou he that should come?" (Greek, _sý ei ho erchómenos?_) is a pointed inquiry about Jesus' messianic identity, using the well-known title. The disjunctive "or" (Greek, _ḗ_) presents a stark alternative: either Jesus is the one, or the search for the true Messiah must continue. This question lays bare the deep messianic expectations of the time and the critical need for clarity regarding Jesus' role.

#### Literary Devices
Luke 7:20 employs several significant literary devices. The most prominent is the **Direct Question**, "Art thou he that should come? or look we for another?" This question serves to drive the narrative forward, creating dramatic tension and demanding a definitive answer from Jesus. It functions as a **Rhetorical Question** in the sense that it is not merely seeking information but also challenging Jesus' perceived identity in light of John's expectations or the expectations of his disciples. There is a subtle **Irony** in the fact that John, who had previously identified Jesus as the Lamb of God and the one whose sandals he was unworthy to untie [John 1:29](/john/1-29 "John 1:29 - John Identifies Jesus"), [Luke 3:16](/luke/3-16 "Luke 3:16 - John's Prophecy of Jesus"), now sends an inquiry that suggests uncertainty. This irony highlights the human struggle with understanding divine plans, even for those closest to them. The verse also contains **Foreshadowing**, as John's question sets the stage for Jesus' subsequent actions and words, which will serve as irrefutable proof of His messianic claims, thereby fulfilling Old Testament prophecies.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse underscores the critical theological theme of Jesus' unique identity as the Messiah, the long-awaited "He who is to come." John's question, though seemingly born of doubt or a desire for clarity, serves to highlight the profound nature of Jesus' mission, which did not always align with the popular, often political, expectations of the Messiah. It reveals that even those who are spiritually attuned and divinely appointed, like John, must grapple with the unfolding of God's plan, which often transcends human understanding. The question implicitly invites a deeper contemplation of what it truly means for God to "visit His people" and how His kingdom is inaugurated, not always through overt power displays, but through humility, healing, and the proclamation of good news to the poor. This moment acts as a bridge between the Old Testament prophetic anticipation and its New Testament fulfillment in Christ.

* [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Signs of the Messiah's Coming")
* [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Anointed One's Mission")
* [Matthew 11:2-6](/matthew/11-2-6 "Matthew 11:2-6 - John's Disciples Question Jesus")

### REFLECTION AND APPLICATION
Luke 7:20 offers a profound lesson for believers today: it is natural to have questions, even about the most fundamental truths of our faith. John the Baptist, a man whom Jesus Himself declared to be more than a prophet [Luke 7:26](/luke/7-26 "Luke 7:26 - Jesus Praises John"), experienced a moment of profound inquiry. His example teaches us that faith is not the absence of questions, but the courage to bring those questions to Jesus. In our own lives, when doubts arise due to challenging circumstances, unfulfilled expectations, or intellectual wrestling, we are encouraged to turn to Christ, seeking His clarity and reassurance. Jesus' response to John's disciples (in the subsequent verses) was not a rebuke, but an invitation to observe His works—the tangible evidence of His divine power and mission. This reminds us that our assurance in Christ is not based on fleeting feelings or abstract concepts, but on the consistent, undeniable reality of who He is and what He has done, both historically and in our lives today. We are called to examine the evidence, trust in His character, and find our steadfast hope in Him.

#### Questions for Reflection
* **What circumstances in your life might lead you to ask a similar question to Jesus: "Are you truly the one, or should I look for another?"**
* **How do you typically respond when doubts about your faith or God's plan arise? Do you bring them to Jesus, or do you try to suppress them?**
* **What "works" of Jesus (past or present, in the world or in your personal life) serve as evidence that He is indeed "He that should come"?**
* **How can John the Baptist's example of seeking clarity, even from a place of imprisonment, encourage you in your own spiritual journey?**

### FAQ

**Was John the Baptist truly doubting Jesus' identity?**

Answer: The text does not explicitly state John's personal doubt, but his question certainly suggests a need for clarity, either for himself or, more likely, for his disciples. John had previously identified Jesus as the Lamb of God [John 1:29](/john/1-29 "John 1:29 - John Identifies Jesus") and the one who would baptize with the Holy Spirit and fire [Luke 3:16](/luke/3-16 "Luke 3:16 - John's Prophecy of Jesus"). However, John was now in prison, facing a harsh reality that might have challenged his understanding of the Messiah's immediate kingdom. It's plausible that John, while firm in his own faith, sent his disciples to Jesus to provide them with direct, undeniable evidence of Jesus' messianic claims, thereby solidifying their faith and transitioning them from following John to following Christ.

**Why did John send his disciples instead of going himself?**

Answer: John was imprisoned by Herod Antipas [Luke 3:19-20](/luke/3-19-20 "Luke 3:19-20 - John Imprisoned by Herod"), making it impossible for him to visit Jesus in person. Sending his disciples was his only means of communication. Furthermore, it was a strategic move. By sending his disciples directly to Jesus, John was effectively directing them to the true source of authority and truth. This act served to transition his followers from himself to Christ, fulfilling his role as the forerunner who decreases so that Jesus might increase [John 3:30](/john/3-30 "John 3:30 - John Decreases, Jesus Increases").

**What does "He that should come" mean in this context?**

Answer: "He that should come" (Greek: _ho erchomenos_) was a recognized messianic title in first-century Judaism. It refers to the long-awaited Messiah, the deliverer prophesied in the Old Testament who would inaugurate God's kingdom. This title carried the weight of centuries of expectation for a figure who would bring salvation, justice, and restoration to Israel. John's question is therefore a direct inquiry into whether Jesus is indeed the fulfillment of these ancient prophecies and the ultimate divine agent of God's redemptive plan.

### CHRIST-CENTERED FULFILLMENT
Luke 7:20, with John the Baptist's poignant question, finds its profound Christ-centered fulfillment in Jesus' subsequent response and the entirety of His life, ministry, death, and resurrection. Jesus does not answer with a simple "yes," but points to the undeniable evidence of His works: "Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them" [Luke 7:22](/luke/7-22 "Luke 7:22 - Jesus' Works as Proof"). These specific actions are direct fulfillments of Old Testament prophecies concerning the Messiah, particularly those found in [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Signs of the Messiah") and [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Messiah's Anointing"). Jesus' ministry, therefore, is the living embodiment of God's promised salvation. He is not merely "another" prophet or a temporary deliverer; He is the unique Son of God, the one through whom all things were created and in whom all things hold together [Colossians 1:15-17](/colossians/1-15-17 "Colossians 1:15-17 - Christ's Supremacy"). His coming inaugurates the new covenant, offering not just physical healing but spiritual transformation and eternal life to all who believe [John 3:16](/john/3-16 "John 3:16 - God's Love and Eternal Life"). Ultimately, Jesus is the definitive "He that should come," the one who has come, who is coming again, and in whom all the hopes and promises of God are eternally realized [Revelation 1:8](/revelation/1-8 "Revelation 1:8 - Alpha and Omega").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 7:19

¶ And John calling [unto him] two of his disciples sent [them] to Jesus, saying, Art thou he that should come? or look we for another?