Luke 7:19Meaning & Commentary from the Church Fathers

I myself did not know Him, but He who sent me to baptize in water said to me, 'He on whom you see the Spirit descend and remain, this is He who baptizes with the Holy Spirit.’ And I have seen and borne witness that this is the Son of God." Yet now you question whether it is He who is to come? You have affirmed, "I have seen and borne witness that He is the Son of God." Rest assured, Blessed John the Baptist did not fail to recognize the Word made flesh. Do not misunderstand him; he was confident in Christ as the One to come. What he did was thoughtfully crafted, deeply beneficial to his disciples. They, not yet knowing Christ, were envious of His miracles, feeling a silent reproach as He surpassed John in His works. Once, burdened by jealousy, they approached him, yearning to be liberated from their Jewish ailments, proclaiming, "Rabbi, He who was with you across the Jordan, of whom you testified, is baptizing, and all are coming to Him." They sought to overshadow John's significance, preferring none but themselves to baptize. However, they learned of the superior glory of Christ through John's own words, as he replied, "You yourselves bear me witness that I said, 'I am not the Christ, but I have been sent before Him.' The bride belongs to the bridegroom. The friend who stands and hears him rejoices greatly at the bridegroom's voice; therefore this joy of mine is now complete. He must increase, but I must decrease." Nevertheless, we do not contend that the Baptist diminished in dignity for witnessing the growing glory of Christ through those believing in Him. The Blessed John remained within the bounds of human nature—beyond which he could not progress—but the incarnate Word, being divine by nature and eternally begotten of the Father, was rising to His full glory, capturing the admiration of all. Hence, he expressed, "He must increase, and I must decrease." For someone who remains unchanged may appear lesser in comparison to one who is ever growing. John articulated this truth, affirming that it is fitting for Him, being divine, to surpass all earthly existence in power and majesty, saying, "He who comes from above is above all; he who is of the earth belongs to the earth and speaks in earthly terms." Who is this One that comes from above, surpassing all as God? It can only be the unique Word of the Father, who, being equal to Him and sharing in His likeness, humbled Himself for the sake of humanity. In this manner, He naturally transcends the likes of the Baptist, who belonged to the earth and shared in its nature. While the Baptist was undeniably virtuous and unmatched in piety, attaining the height of righteousness as the Lord testified, "Among those born of women there has arisen no one greater than John the Baptist," he was nonetheless not from on high. He was of earthly lineage, one of us.

To return to the topic at hand, the hearts of those around the Blessed Baptist were still clouded by Jewish infirmities, prompting them to inform him of the miraculous acts performed by the Savior. John, comprehending fully who performed these wonders, rejoiced in witnessing the spread of the Savior’s glory. Yet, in a bid to foster a steadfast belief in Christ among those not yet convinced, he feigned a lack of knowledge, dispatching some to inquire, "Are You the One who is to come, or shall we look for another?" Some may speculate he was inquiring about Christ’s coming to Hades to redeem souls shrouded in darkness and bound by chains of despair, especially since he was soon to face martyrdom at Herod's hands. However, this theory is unfounded, as Scripture does not indicate that the divine Baptist heralded the Savior’s coming to the spirits in Hades. Furthermore, it is reasonable to assert that, knowing the ultimate purpose of the Only-Begotten’s earthly ministry, he understood that Christ would indeed redeem the souls in Hades and manifest Himself to them, as noted in the Scriptures: "by the grace of God He tasted death for everyone," as St. Paul affirms, "that He might be Lord both of the dead and of the living." What purpose does his question serve: "Are you the One who is coming, or must we wait for another?" As mentioned earlier, he feigns ignorance—not for his own knowledge but rather to lead his disciples to recognize the greatness of the Savior, as previously foretold in the inspired Scriptures. All others were mere servants sent ahead of the Master, paving the way for the One who surpasses all, as is written. Thus, the holy prophets refer to the Savior and Lord of all as "the Coming One." David, the prophet, declares in one of his Psalms, "Blessed is He who comes in the name of the Lord."

What does it mean to come "in the name of the Lord"? It signifies divine majesty, lordship, and unparalleled greatness, a point he emphasizes further by stating, "The Lord is God and has appeared to us." Moses came and, at the appointed time, delivered the law to the Israelites. Following him was Jesus, son of Nun, who led the people onward, alongside other esteemed prophets. These men were indeed holy and worthy of honor, radiating spiritual magnificence; yet none demonstrated the glory of diva entry and sovereign power as the Only-Begotten Word of God did. This truth was proclaimed by the Father through the prophet Habakkuk, saying, "A little while longer, He who is to come will come and will not delay." Through another prophet, the Only-Begotten Word declared, "Rejoice and be glad, O daughter of Zion, for behold! I will come and dwell in your midst, says the Lord; and many nations shall find refuge in the Lord on that day, and I will be their God, and they shall be My people." The realization of this promise is evident in the multitude of nations that have found sanctuary in Christ, who is their God and they His people. Therefore, taking the title "the Coming One" from the holy Scriptures, the divine Baptist sent forth his disciples to inquire if He was indeed the One to come.

He could not be unaware of whom he had previously revealed to those in ignorance, referring to Him as the bridegroom (John 3:29) and expressing his own unworthiness to carry His sandals (Matthew 3:11). He also noted that Christ must increase while he must decrease (John 3:30) and heard God proclaiming, ‘This is my beloved Son, in whom I am well pleased’ (Matthew 3:17). However, his question, ‘Are you the One who is to come, or should we expect another?’ (Matthew 11:3), might suggest a deeper meaning: ‘I recognize that You are the One destined to take away the sins of the world; yet as I prepare to enter the underworld, I seek to understand whether You will descend there Yourself or if it is wrong to think thus of the Son of God, in which case You would send another. My desire is to know this so that, after proclaiming You on earth, I may also declare You in the underworld, provided You have indeed come there. For You are the One who came to liberate the captives and free those bound in chains.’

Could it be that this esteemed prophet was mistaken and failed to recognize Him as the Son of God, the same One who takes away the sins of the world (John 1:29)? Did he boldly attribute divinity to One he did not truly know, or did he harbor doubts about the Son of God, despite his faith? It seems implausible to suggest that such a revered prophet would entertain such confusion.

Since fully grasping a literal interpretation may not be possible, let's pursue a spiritual understanding. We have previously noted that John symbolizes the law that foretold Christ. The law existed in the hearts of the unfaithful, trapped behind the walls of flesh and ignorance, without access to eternal light. The law could not adequately testify to the Lord's works without the gospel's guidance and illumination. In Exodus, the law foreshadowed the grace of baptism through the imagery of the cloud and the sea, the spiritual sustenance represented by the lamb, and the eternal source depicted as a rock. In Leviticus, the law revealed the means of sin's forgiveness; in the Psalms, it announced the kingdom of heaven; and in the Book of Joshua, it clearly proclaimed the promised land (cf. Ex. 13:21; Ex. 14:21; Ex. 12:3-24; Ex. 17:6; Lev. 25:10; Ps. 21:31; Ps. 16:15; Hab. 9:24). All this aligns with John's testimony.

However, the prevailing forces of this world kept the law confined and prevented it from shining forth the light of the Lord’s resurrection. John directed his disciples to Christ to seek deeper understanding, for Christ embodies the completion of the law (cf. Rom. 10:4). Without actions, spoken words tend to be fragile, and faith is enriched when demonstrated through deeds, rather than mere declarations. Hence, the faith that faltered in the hearts of Jews during the law's confinement would be unveiled in the presence of the Lord's crucifixion and resurrection.

This group of disciples may include two individuals: one a Jewish believer and the other a Gentile who believed through hearing. They sought to witness for themselves, as it is said, "But blessed are your eyes that see and your ears that hear" (Matt. 13:16). Furthermore, we have seen through John, peered through the apostles, and touched with our hands through Thomas' fingers; what was from the beginning, what we heard, what we saw with our eyes, what we examined, and what our hands touched, concerning the Word of life – and the life was manifested (1 Jn. 1:1-2). When was it revealed? It was manifested only when we beheld it. Prior to that, it had not been fully disclosed. We give thanks to the Lord, who was crucified for our faith and for our transgressions. My spirit was crucified in Him (cf. Gal. 6:14).

Even now, those who read the Old Testament prior to knowing the Gospel often perceive hints of the Lord's body, assuming He is yet to arrive, and question whether Christ is the Son of God who will come. When they read of His communication with Abraham (cf. Gen. 17:1-22; Gen. 18:9-32; Gen. 22:1-18) or see Him as the commander of heavenly hosts (cf. Hab. 5:14), they inquire, "Are you the One who is to come, or should we expect another?" (Lk. 7:20). Yet, when they turn to the gospel and discover that the blind regain sight, the lame walk, the deaf hear, lepers are cleansed, and the dead are raised (cf. Lk. 7:22), they proclaim, "We have seen Him and have examined Him with our eyes" (1 Jn. 1:1) and have placed our fingers in His wounds. It feels as though we have witnessed the One we read about, observed Him suffering on the cross, and touched His wounds through the discerning spirit of the Church. If demons are expelled by the finger of God (cf. Lk. 11:20), then faith is also acquired through the Church's hand. Or we might say, with our fingers—one active part of our body—we have explored the Lord’s series of afflictions, as faith has spread from the few to the many. The law foreshadows the coming of Christ, while the Gospel Scriptures confirm His arrival.

Some interpret these words to refer to John himself: that he was a great prophet, that he recognized Christ and proclaimed future forgiveness of sins; nevertheless, he did not waver in faith but doubted out of love. Peter also experienced doubt when he exclaimed, “Have mercy, Lord; this shall not happen to You” (Matthew 16:22). The first believer, who had not yet been informed by Christ of His divine sonship, still believed (cf. Matthew 16:16) yet struggled to accept the reality of Christ's impending death. This doubt stemmed from deep love rather than ungodliness. Peter even resisted having his feet washed (see Jn. 13:8), failing to grasp its profound significance and feeling discomfort at the Lord’s humiliation. Similarly, even the holy ones failed to believe that Christ would die: "For eye hath not seen these things, neither ear heard them, neither have they come into the heart of man, which God hath prepared for them that love Him" (1 Cor. 2:9, Is. 64:4). Therefore, for those who revere God, a loving misjudgment does not undermine their faith.

This pattern remains constant; the presence of God's power resides within the Church, which sincere truth seekers can readily perceive, offering them confidence in their understanding. This assurance, born from experience, dispels all doubt and brings complete tranquility of spirit. Conversely, those who choose not to believe and, having abandoned their faith, seek in the Church and Christianity not the foundations of belief but rather justification for their skepticism, find no guidance that satisfies them. They view their disbelief as well-founded, despite its flimsy basis. This aligns with the desires of their hearts, which renders all their doubts tolerable.

He, after all, was the one who had received God’s directive in the wilderness to proclaim repentance in anticipation of the Messiah; he had pointed out Jesus to his followers as the Messiah and had only recognized Him at that moment. He had witnessed the sign of the Spirit descending upon Jesus, heard the voice of the Father affirming Him, and rejoiced in Jesus’ growing glory as His friend and forerunner (John 3:29). Thus, it seems unlikely that he sent his disciples to Jesus merely to resolve his own uncertainties. If John had hesitations, he would not have sought answers from Jesus, as doing so would imply a questioning of his own role as the Forerunner, suggesting he deemed it was he who first perceived Jesus as the Messiah without divine revelation. The phrase “or else?” indicates that John's disciples had no doubts about John himself, but were questioning the identity of Jesus. They believed John could continue as Forerunner even if Jesus was not the Messiah, which implies that the Messiah might still appear. Yet, such thoughts cannot be attributed to John himself. If he had doubted Jesus, it would cast doubt on his own mission and diminish his title as Forerunner of the Messiah, despite having God's witness affirming both aspects.

There is another hypothesis regarding John's inquiry, which may stem not from disbelief or uncertainty, but from a longing to see the establishment of the Messiah's kingdom and a desire to be freed from his confinement. However, it seems implausible that John would experience such impatience. He referred to Jesus as the Lamb and recognized that he himself was destined for hardship. Thus, it is unlikely he would adopt the popular view of a visible inauguration of the Messiah's kingdom at the cost of altering his own role. Clearly, this was not John's intent in his question. Nonetheless, from prison, John did send for his disciples to approach Jesus with this query, choosing this method to address any misconceptions regarding Him. It is quite likely that these doubts arose from the Pharisees, who attempted to sway John's perspective against Jesus even in Judea, and who used John's disciples in Galilee to criticize the followers of Jesus for their lack of fasting, a point the Lord addressed in His teachings (Mt 11:16-19).

While the disciples questioned Jesus on behalf of John, and Christ instructed them to relay what they had seen and heard, it is important to recognize that John's inquiry was more for his disciples than for himself. John had already borne witness to Jesus' Messianic identity, having received direct revelation from God the Father and witnessing the Holy Spirit descend upon Jesus at His baptism. His earlier declarations of Jesus as the Messiah demonstrate his profound understanding of Jesus and His mission, making it unlikely that John experienced doubt about Jesus' role, despite Christ's humbled state.

As the disciples of John sought confirmation from Jesus about His identity, many wonders were performed. In His response, Jesus highlighted these miracles as evidence of His divine nature, referencing the prophetic words of Isaiah to affirm the truth of His message. The Gospel conveys that the good news is shared with those who are impoverished and suffering, signifying His outreach to the downtrodden Israelites. Jesus also pronounced a blessing on those who do not stumble at His humble condition, indicating His awareness of the dialogue that had transpired between John's disciples and their teacher, which prompted their inquiries regarding His connection to the kingdom of God.