Matthew 11:3

KJV

And said unto him, Art thou he that should come, or do we look for another?

KJV (with Strong's)

And said {G2036} unto him {G846}, Art {G1488} thou {G4771} he that should come {G2064}, or {G2228} do we look {G4328} for another {G2087}?

Complete Jewish Bible

asking, "Are you the one who is to come, or should we look for someone else?"

Berean Standard Bible

to ask Him, “Are You the One who was to come, or should we look for someone else?”

American Standard Version

and said unto him, Art thou he that cometh, or look we for another?

Commentary

### SUMMARY
Matthew 11:3 records the pivotal question posed to Jesus by the disciples of John the Baptist, asking, "Art thou he that should come, or do we look for another?" This inquiry, originating from John while imprisoned, encapsulates a profound moment of theological tension and personal doubt, challenging Jesus' identity as the long-awaited Messiah and the nature of His kingdom in light of prevailing expectations.

### CONTEXT
* **Literary Context:** This verse is situated immediately after Jesus has concluded His instructions to the twelve disciples whom He sent out to minister, emphasizing the nature of their mission and the challenges they would face ([Matthew 10](/matthew/10 "Matthew 10 - Instructions to the Twelve")). The narrative then shifts abruptly to John the Baptist, who, having heard of Jesus' works while imprisoned, sends his disciples to inquire about Jesus' true identity. This dramatic shift highlights the critical nature of John's question, coming from the very prophet who heralded Jesus' arrival and baptized Him ([Matthew 3:13-17](/matthew/3-13-17 "Matthew 3:13-17 - The Baptism of Jesus")). Jesus' subsequent discourse about John in [Matthew 11:7-19](/matthew/11-7-19 "Matthew 11:7-19 - Jesus' Testimony About John") further underscores John's unique role and the significance of his doubt.

* **Historical & Cultural Context:** First-century Judaism was marked by fervent Messianic expectation. The Jewish people, living under Roman occupation, largely anticipated a conquering, political Messiah who would liberate them from foreign rule and restore the Davidic kingdom ([Isaiah 9:6-7](/isaiah/9-6-7 "Isaiah 9:6-7 - Prophecy of the Coming King")). John the Baptist himself had preached a message of repentance and impending judgment, speaking of a "coming one" who would baptize with the Holy Spirit and fire, and whose "winnowing fork is in his hand" ([Matthew 3:11-12](/matthew/3-11-12 "Matthew 3:11-12 - John the Baptist's Prophecy of the Coming One")). Jesus' ministry, however, focused on healing, teaching, and proclaiming the good news to the poor, often avoiding direct political confrontation and not immediately overthrowing Roman power. This discrepancy between common expectations and Jesus' actual ministry likely fueled John's question, perhaps for his disciples' benefit or due to his own struggle with reconciling Jesus' actions with his prophetic understanding while facing the harsh reality of imprisonment.

* **Key Themes:** The central theme is the **Identity of Jesus** as the Messiah. John's question directly challenges whether Jesus is indeed "He that should come" (ὁ ἐρχόμενος, *ho erchomenos*), a well-known Messianic title referring to the long-awaited deliverer. This highlights the tension between **Expectations vs. Reality**, as Jesus' ministry did not align with the prevailing political and judgmental expectations of the Messiah. The passage also explores the theme of **Doubt and Confirmation**, demonstrating that even great figures of faith like John the Baptist can experience moments of questioning, especially under duress. Jesus' response, not a rebuke, but an invitation to observe His works ([Matthew 11:4-5](/matthew/11-4-5 "Matthew 11:4-5 - Jesus' Answer to John's Disciples")), serves as a powerful confirmation of His Messianic claims, fulfilling Old Testament prophecies of a suffering servant and a compassionate healer ([Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Prophecy of Healing"); [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord on the Messiah")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **said (Greek, _épō'_):** This primary verb signifies to speak or say, often with authority or directness. Here, it introduces the direct inquiry from John's disciples, underscoring the gravity and intentionality of their question to Jesus.
* **come (Greek, _érchomai'_):** This verb, used in the phrase "he that should come" (ὁ ἐρχόμενος, *ho erchomenos*), is a critical Messianic title in Jewish thought. It refers to the one who is expected, the promised deliverer. John's use of this term explicitly frames his question within the context of centuries of prophetic anticipation for the Messiah.
* **look for (Greek, _prosdokáō'_):** This word means to anticipate, await, or expect, often with a sense of hope or even fear. It reveals the posture of John and his disciples: they are actively waiting for someone else if Jesus is not the one, indicating a continued expectation of a specific type of Messiah or a different divine intervention.
* **another (Greek, _héteros'_):** This adjective denotes someone or something that is *different* in kind, not merely a second one of the same kind. John's question implies a fundamental distinction: "Are you the *specific* Messiah we expect, or should we anticipate a *different* kind of deliverer altogether?" This highlights the profound nature of their uncertainty regarding Jesus' unique identity and mission.

#### Verse Breakdown
* **"And said unto him,"**: This opening phrase establishes the direct communication between John's disciples and Jesus. The verb "said" (G2036, *épō*) indicates a deliberate and formal inquiry, not a casual remark. The disciples are acting as messengers for John, conveying his urgent and weighty question.
* **"Art thou he that should come,"**: This is the core of John's inquiry. The phrase "he that should come" (ὁ ἐρχόμενος, *ho erchomenos*) is a well-established Messianic title, referring to the long-awaited deliverer prophesied in the Old Testament. John is asking for a definitive affirmation of Jesus' identity as the Messiah, the one whose arrival he himself had announced. The question implies a recognition of Jesus' works, yet a lingering uncertainty about their full significance in light of John's own understanding of the Messiah's role.
* **"or do we look for another?"**: This alternative clause reveals the depth of John's (or his disciples') perplexity. The word "another" (G2087, *héteros*) suggests a *different* kind of Messiah or a different figure entirely, not merely a second one. It underscores the potential for disappointment or misunderstanding if Jesus' ministry does not align with their preconceived notions of what the Messiah would do, particularly concerning immediate judgment or political liberation. This part of the question highlights the tension between prophetic expectation and the unfolding reality of Jesus' kingdom.

#### Literary Devices
Matthew 11:3 employs several powerful literary devices. The primary device is **Interrogative**, as the entire verse is framed as a direct question. This highlights the uncertainty and the urgent need for clarification regarding Jesus' identity. There is also a subtle **Irony** present: John the Baptist, who powerfully heralded Jesus as the Lamb of God and the coming Judge, now sends his disciples from prison to question if Jesus is indeed *the one*. This unexpected doubt from such a prominent prophetic figure underscores the profound and often counter-intuitive nature of God's plans. Furthermore, the phrase "he that should come" functions as a significant **Messianic Title**, drawing upon centuries of Jewish expectation and prophecy, making the question not just personal but deeply theological and eschatological. The contrast implied by "or do we look for another?" creates a **Dichotomy**, forcing a choice between Jesus as the fulfillment of prophecy or the continued anticipation of a different, perhaps more conventional, deliverer.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John the Baptist's question in Matthew 11:3 is profoundly theological, touching on the very nature of God's redemptive plan and the identity of His Son. It reveals that even those closest to God's unfolding purposes can struggle with doubt when divine action does not conform to human expectations. John's query forces a re-evaluation of Messianic prophecy, moving beyond a purely political or judgmental understanding to embrace the broader scope of Jesus' mission, which includes compassion, healing, and the proclamation of good news to the poor. Jesus' response, not a direct "yes" or "no" but an invitation to observe His works and their fulfillment of prophecy, teaches that God's truth is often revealed through His actions and character, rather than through simple declarations, calling for faith that transcends preconceived notions.

* [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - The Desolate Land Rejoices"): Prophesies the opening of eyes and ears, and the lame leaping, which Jesus directly references as proof of His identity.
* [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord on the Messiah"): Describes the Spirit of the Lord empowering one to preach good news to the poor, heal the brokenhearted, and proclaim liberty to captives, echoing Jesus' ministry.
* [John 1:29](/john/1-29 "John 1:29 - John Identifies Jesus as the Lamb of God"): John the Baptist himself previously identified Jesus as "the Lamb of God, who takes away the sin of the world," highlighting the dramatic shift in his (or his disciples') understanding.

### REFLECTION AND APPLICATION
Matthew 11:3 offers profound comfort and challenge for contemporary believers. It normalizes doubt, showing that even a prophet as great as John the Baptist, who had a direct encounter with the Messiah, could experience moments of profound questioning, especially when circumstances are difficult or when God's ways do not align with our expectations. This passage invites us to bring our honest doubts and uncertainties to Jesus, knowing that He does not rebuke but rather offers evidence and reassurance through His character and works. It challenges us to examine our own preconceived notions of how God should act or what His kingdom should look like, encouraging us to align our understanding with the reality of Christ's ministry—one focused on spiritual transformation, compassion, and the quiet, pervasive work of the Spirit, rather than just outward displays of power or immediate political solutions. Ultimately, it calls us to trust in God's perfect timing and His unfolding plan, even when it seems to defy our logic or desires.

#### Questions for Reflection
* **What preconceived notions or expectations do I hold about how God should act in my life or in the world, and how might these hinder my understanding of His true work?**
* **When faced with doubt or difficult circumstances, do I bring my questions honestly to Jesus, or do I try to resolve them on my own?**
* **How can I better recognize and find assurance in the ongoing works of Jesus in the world today, even when they don't conform to my immediate desires?**
* **In what ways might I be like John's disciples, needing to shift my focus from what I expect God to do to what He is actually doing through Christ?**

### FAQ

**Why did John the Baptist, who baptized Jesus and heralded His coming, send his disciples to ask this question?**

Answer: John's question, "Art thou he that should come, or do we look for another?" ([Matthew 11:3](/matthew/11-3 "Matthew 11:3 - John's Question to Jesus")), likely stemmed from a combination of factors. First, John was imprisoned by Herod ([Matthew 11:2](/matthew/11-2 "Matthew 11:2 - John in Prison")), facing a grim and uncertain future. His understanding of the Messiah, like many Jews of his time, probably included the expectation of immediate judgment and the establishment of a visible, conquering kingdom ([Matthew 3:11-12](/matthew/3-11-12 "Matthew 3:11-12 - John's Prophecy of the Coming One")). Jesus' ministry, however, was characterized by healing, teaching, and spiritual transformation, without the immediate political overthrow or fiery judgment John might have anticipated. This discrepancy could have led to personal doubt for John, or, more likely, he sent his disciples for *their* benefit. His disciples might have struggled to reconcile Jesus' seemingly non-political ministry with their own Messianic expectations, and John, recognizing their need for direct confirmation, directed them to Jesus Himself. Jesus' response, pointing to His miraculous works as fulfillment of prophecy ([Matthew 11:4-5](/matthew/11-4-5 "Matthew 11:4-5 - Jesus' Answer")), served to affirm His identity for both John and his followers.

### CHRIST-CENTERED FULFILLMENT
Matthew 11:3, with John the Baptist's poignant question, finds its ultimate fulfillment in the person and work of Jesus Christ. John's inquiry, "Art thou he that should come?" directly addresses Jesus' identity as the long-awaited Messiah, the *ho erchomenos* (the Coming One) of Old Testament prophecy. Jesus' subsequent response, though not a direct "yes," points to His miraculous deeds—healing the blind, the lame, the deaf, raising the dead, and preaching good news to the poor ([Matthew 11:4-5](/matthew/11-4-5 "Matthew 11:4-5 - Jesus' Miraculous Works"))—as irrefutable evidence. These actions directly fulfill the prophetic descriptions of the Messiah found in passages like [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Prophecy of Healing") and [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord on the Messiah"). The New Testament consistently presents Jesus as the one who perfectly embodies and fulfills all Messianic expectations, not always in the way anticipated, but in a far more profound and redemptive manner. He is the Son of God ([Matthew 3:17](/matthew/3-17 "Matthew 3:17 - God's Affirmation of Jesus")), the Word made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), the one through whom all things were created and sustained ([Colossians 1:16-17](/colossians/1-16-17 "Colossians 1:16-17 - Christ as Creator and Sustainer")), and the ultimate High Priest who offered Himself as the perfect sacrifice for sin ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Thus, John's question, born of human limitation and expectation, serves to highlight the divine truth that Jesus is not merely *a* coming one, but *the* unique, sovereign, and all-sufficient Christ, the very embodiment of God's redemptive plan for humanity.

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

John 11:27

She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

Malachi 3:1

¶ Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Deuteronomy 18:15

¶ The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

Deuteronomy 18:18

I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

Hebrews 10:37

For yet a little while, and he that shall come will come, and will not tarry.

Micah 5:2

But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.

Zephaniah 3:14

¶ Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.