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Explanation for:
Matthew
11
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3
Art thou he that art to come, or look we for another?
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He did not state, \\"You are the One who is to come,\\" but rather, \\"Are You the One who is to come?\\" The implication of these words is as follows: Since I am to descend into the realm of the dead, please tell me if I, who have proclaimed You to those on earth, should also declare You to those in the underworld. Or is it possible that it is not fitting for the Son of God to experience death, and that He plans to send someone else to accomplish this sacred mystery?"},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What follows warrants careful examination. What is it that must be questioned? John inquired, “Are you the coming one, or should we look for another?” He was well acquainted with Jesus prior to the miracles, having been enlightened by the Spirit and having received knowledge from the Father. He proclaimed Christ publicly, yet now he sends word to ask, “Is He indeed the one?” If John himself harbors uncertainty about whether it is truly Jesus, how can he deem himself qualified to opine on the unknown? Those who offer testimony about others must themselves possess credibility. Did you not affirm, “I am not worthy to untie the strap of His sandal” (Luke 3:16)? Did you not proclaim, “I have not seen Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending and remaining, He is the one who baptizes with the Holy Spirit” (John 1:33)? Have you not witnessed the Spirit descending like a dove? Have you not heard the voice from Heaven? Did you not attempt to prevent Him from being baptized, saying, “I need to be baptized by You” (Matthew 3:14)? Did you not tell your followers, “It is necessary for Him to increase, but for me to decrease” (John 3:30)? Did you not instruct the people that He would baptize them with the Holy Spirit and fire (Luke 3:16), and declare Him to be the Lamb of God who takes away the sin of the world (John 1:29)? All of this you preached about Him prior to the miracles. Why, then, when His fame has spread and the dead have been raised, and demons cast out, do you seek clarification from Him? Was all that John spoke a ruse, a fabrication, or a myth? What reasonable person would make such assertions? John, who had already proclaimed Christ while still in his mother’s womb and led an ascetic life, surely could not doubt after all that he had witnessed. It is clear that John’s inquiry was not born from uncertainty or ignorance. Nor could it be said that he was more fearful while imprisoned; he did not expect freedom, and would have remained steadfast in his faith, even in death. He displayed remarkable boldness in publicly denouncing Herod’s wrongdoing. If he became fearful, was he not ashamed before his disciples, those to whom he had spoken so frequently about Christ, directing his questions through them rather than inquiring through others? Knowing well their jealousy toward Jesus, how could he fail to feel this shame, particularly before the people he had often preached to? His imprisonment was for denouncing unlawful marriage, not for proclaiming Christ. Did he not realize he acted foolishly in his queries? What does this action signify? It is evident that this doubt was not unique to John but is a temptation even common among the unreasonable. \\n\\nSo why did John send his inquiry? Because his followers were not inclined toward Jesus and expressed envy of Him, as demonstrated when they said, “Rabbi, the one you testified about, he is baptizing, and everyone is coming to him” (John 3:26). There was also a dispute concerning purification between the Jews and John's disciples. On another occasion, they questioned Jesus, “Why do we and the Pharisees fast often, but your disciples do not fast?” (Matthew 9:14). They did not yet comprehend who Christ truly was, viewing Him merely as a man, while John was perceived as greater. Discontent brewed as Jesus' prominence grew and John approached the end of his earthly ministry. This envy hindered them from approaching Jesus. Though John encouraged and taught them while he was with them, he could not fully persuade them. As his death drew near, concern for his disciples intensified. He worried that they might misinterpret their situation and become forever separated from Christ. John aimed to lead his followers to Jesus from the start, but since he was not convinced of this before his demise, he became even more passionate. If John had simply told them, “Go to Him; He is greater than I,” they would have dismissed him as merely being humble and would have clung to him more tightly. Conversely, silence would have yielded no better outcome. What did he decide to do? He awaited the moment when news of Jesus’ miracles reached his disciples, and he carefully selected just two, perhaps knowing they were more open to belief, so their inquiry would not seem suspicious and would reveal the distinction between his ministry and that of Jesus through the works they beheld. He asked them to say, “Are you the coming one, or should we look for another?” \\n\\nYet, let us broaden our perspective and consider opposing viewpoints. Some argue that John genuinely did not know. While John had knowledge, it was incomplete; he recognized Jesus as the Christ but did not understand that Christ would also suffer for humanity. Therefore, he asked, “Are you the one who is to come?” implying, “Are you destined to descend into hell?” Yet, this notion is not credible. John was aware, as he initially preached, “Behold the Lamb of God, who takes away the sin of the world” (John 1:29). By identifying Jesus as the Lamb, he signaled the impending cross; by stating that He would take away the sin of the world, he referred to the necessity of the cross. As Paul wrote, “having nailed it to the cross” (Colossians 2:14), Jesus' sacrificial death would fulfill this. John's words in saying, “He who baptizes you with the Holy Spirit” (Luke 3:16), also foretold events following the Resurrection. Some assert that John knew Christ would rise and would grant the Holy Spirit but was unaware of His crucifixion. However, how could resurrection come without suffering and the cross? What distinction would John have held beyond that of a prophet had he been ignorant of prophetic insights? Christ Himself declared John to be greater than the prophets (Luke 7:28), and what the prophets foretold about Christ’s suffering remains widely acknowledged. For instance, Isaiah declared, “He was oppressed and afflicted, yet he did not open his mouth” (Isaiah 53:7), foretelling not only Christ’s crucifixion but alongside whom: “He was numbered with the transgressors” (Isaiah 53:12). He also proclaimed that Christ would be treated unjustly, as stated, “He was taken away because of oppression and judgment” (Isaiah 53:8). Before Isaiah, David echoed similar sentiments, articulating the confusion and outrage that would accompany Christ’s trials: “The kings of the earth take their stand, and the rulers gather together against the Lord and against His anointed” (Psalm 2:1, 2). In another Psalm, David described the actual experience of crucifixion: “They pierced my hands and my feet” (Psalm 22:16), foreshadowing the soldiers’ actions as they divided His garments and cast lots for them (Psalm 22:18). Even the prophecy regarding the offering of vinegar to Him has been fulfilled, as recorded, “They gave Me gall for my food, and for my thirst they gave me vinegar to drink” (Psalm 69:21). The prophets, over centuries, depicted the trial, condemnation, and execution of Christ, along with details of those crucified with Him, as well as the divvying up of His clothing, censuring of His character, and numerous other events. How could it be asserted that John, the preeminent prophet, lacked knowledge of these truths? Might he have left out saying, “You are the one destined to enter hell,” but only proclaimed, “You are the coming one”? Any suggestion that John questioned Jesus to prepare for His descent into hell is misguided. Those putting forth such theories must be admonished, “Brethren, do not be children in understanding; instead, be infants in evil” (1 Corinthians 14:20). This life provides the opportunity for valor; thereafter comes judgment and accountability. \\n\\nIn hell, who will give You praise? (Psalm 6:6). By what means are the gates of brass shattered, and the bars of iron broken? By the body of Christ. Here was the first glimpse of an immortal body that overcame death's dominion. However, this signifies only that through Him, death's power was vanquished, not that the infractions of those who passed before His arrival were absolved. If Christ liberated those who had died prior to His coming, why did He say, “It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment” (Matthew 11:24)? Such declarations imply that although they will encounter lesser sufferings, they are still subject to punishment. Even those who have endured hardships on earth will not escape the consequences of their actions. If they struggle under punishment, how much more would it be for those who have not endured the slightest? Is it, therefore, unjust for those who lived prior to Christ’s advent? Not at all. It was possible to attain salvation without direct knowledge of Christ, but this was predicated upon their acknowledgment of the true God rather than the worship of idols: “The Lord our God, the Lord is one” (Deuteronomy 6:4). The Maccabees are commendable for their fidelity to the law, and those righteous Jews, including the three young men, who led virtuous lives and adhered to their understanding would not be held to further obligations. It sufficed to know God for salvation in that time; now, however, knowing Christ is essential. Consequently, Christ stated, “If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin” (John 15:22). \\n\\nThe same principle applies to actions. Previously, the perpetrator of murder faced loss of life, but now, harboring anger alone can lead to destruction. Formerly, the adulterer faced punishment, yet now, even lustful gazes have severe repercussions. Knowledge and virtue have been elevated to greater accountability. In hell, the forerunner holds no necessity. If those in disbelief might attain salvation through post-mortem faith, none would perish; all would surely turn back to Christ. This truth is underscored by Paul’s declaration that at the name of Jesus every knee shall bow, and every tongue shall confess (Philippians 2:11, 10), and that the last enemy to be defeated will be death (1 Corinthians 15:26). But such compliance offers no true rebirth, as it arises not from desire but from necessity, so to speak. We must avoid inferior doctrines and Jewish myths. Paul described the fate of those who existed before Christ succinctly: “For as many as have sinned without the law will also perish without the law, and as many as have sinned in the law will be judged by the law” (Romans 2:12). Similarly, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Romans 1:18); “tribulation and anguish upon every soul of man who does evil, of the Jew first and of the Greek” (Romans 2:8, 9). Indeed, the Gentiles suffered immensely, as recorded in both pagan accounts and our own Christian Scriptures. Who could recount the calamities that befell the Babylonians or Egyptians? Those who, despite their ignorance of Christ, lived virtuously and ceased from idolatry to worship the one true God will receive glorious rewards, as per Paul’s affirmation: “Glory, honor, and peace to everyone who does good, to the Jew first and also to the Greek” (Romans 2:10). You see, there are immense rewards for righteousness and grave repercussions for wrongdoing. Where, then, are the nonbelievers in Gehenna? If those who lived prior to Christ, ignorant of the name of Gehenna or the resurrection, suffered here and will continue to suffer, how much more will we, having been nourished with the fullness of wisdom? \\n\\nIs it indeed rational to cast those who never heard of Gehenna into such a place? Surely, some might argue, had they been forewarned of Gehenna, they would have lived differently. But do not many among us, upon hearing daily tales of judgment, remain indifferent? It stands to reason that those who disregard immediate consequences are far less likely to heed future ones. The unreasonable often find present realities more impactful than future judgments. However, you may argue, we dwell in greater trepidation, suggesting we are treated unfairly in comparison to the Gentiles. Not in the slightest. First, we do not endure the same trials as they do; rather, we face far weightier burdens. Those who confront greater challenges also require greater assistance. Increased fear is not an insignificant advantage. While we grasp the future with understanding, they suffer tangible consequences more swiftly. Yet there are alternative views. Some pose the question: Where is God’s justice in punishing the sinner both here and in the afterlife? Reminding you of your own statements, do you wish to withdraw from collaboration with us and render your decision? When a public execution of a murderer occurs, many express indignation, questioning the justice of a mere death sentence for one who has taken countless lives. What then is true justice? Your own perspective exposes that mere death cannot suffice as punishment; why then do you contradict yourself? You judge not others, but yourselves. This is how self-love skews our view of justice. When assessing others, we scrutinize thoroughly; in self-assessment, we become blind. Had we the audacity to evaluate ourselves as we do others, we would find our judgments unfavorable. We harbor sins that merit not two or three but a thousand deaths. And setting aside all other offenses, how many of us partake of the sacraments unworthily? Those who receive the body and blood of Christ without reverence (1 Corinthians 11:27). When speaking of a murderer, take heed of your own state. Just as he shed the blood of another, we have slain the Lord. He incurred death, while we have engaged in murder by neglecting the mysteries. What of those who deceive and harm their brethren? Or those who deny alms to the needy? If withholding help makes one a thief, how much worse is it for the one who steals another's goods? How many oppressive individuals inflict harm beyond mere theft? How many murderers, tomb raiders, and bloodthirsty criminals lurk among us? You might react negatively, yet recall these words in times of confrontation. Maintain decency so that we avoid the fate of Sodom and Gomorrah, escaping the horrors of Tyre and Sidon. Most importantly, let us not offend Christ, as that is the gravest offense of all. While many dread Gehenna, I can assure you that to offend Christ is far more agonizing than any torment of hell. It is my hope that you come to this realization. When we do, we shall be liberated from Gehenna and experience the splendor of Christ, which we may all receive through the grace and mercy of our Lord Jesus Christ. To Him belong glory and dominion forever and ever. Amen."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"\\"Are You the One who is to come, or should we expect someone else?\\" This reflects no doubt about Him. For He who proclaimed His presence even in the womb and prepared the path in the wilderness did not seek glory for Himself regarding His baptism, claiming, \\"I must be baptized by You\\" (Matt. 3:14), and declaring, \\"Behold, the Lamb of God who takes away the sins of the world\\" (cf. Jn. 1:29) and, \\"I am not worthy to untie the thong of His sandals\\" (cf. Jn. 1:27). How could anyone question His identity after such public declarations? Firstly, there was the affirmation from the Spirit descending like a dove, and secondly, the voice from heaven proclaiming, \\"This is My beloved Son\\" (Matt. 3:17). \\n\\nWe interpret these statements in this manner: Just as the prophets spoke for their own benefit and for the benefit of those listening, and as the Lord expressed, \\"For the sake of the people I said this... so that they may believe\\" (cf. John 11:42), John, realizing that his time in this world drew to a close and understanding that he would precede the Savior in death as he had in life, was eager that his followers not be left adrift like sheep without a shepherd. John did not send his disciples to Jesus to question Him but rather that the Lord affirm to them, as through a seal, what John had previously proclaimed, thereby directing their thoughts toward Him.\\n\\nWhen the disciples heard John's remarks about the Lord and then encountered Him, they followed Jesus without regret, leaving John (John 1:35-37). John had demonstrated humility at his baptism, refusing to claim the priesthood of his family and instead wishing to offer his disciples the riches he had not usurped. He dispatched them to Christ so their faith in Him might be fortified upon witnessing His miracles.\\n\\nMoreover, John, guided by the Spirit he possessed, recognized that while the Lord embodied the very essence of healing and constantly held His power, the required faith from those seeking healing was not always present. Thus, he sent his disciples to Him, particularly at a moment when all were receiving clear evidence that He was indeed the true Messiah. The very act of sending them illustrated the Lord's reign over all. He entrusted His flock to Christ, so that the Lord Himself could nurture and strengthen them as the caring Shepherd they needed."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"John the Baptist posed this inquiry to the Lord, anticipating his own impending sacrifice for the sake of truth and striving to lead his followers to Christ. Despite John's advocacy, they remained uncertain about whether the Lord surpassed him, given John's ascetic lifestyle. The Lord demonstrated His superiority through the miraculous works He performed soon after, affirming the validity of John's witness and allowing those who doubted to depart from those who believed due to the evidence of their own eyes."},{"author-name":"Gregory the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c2b032f5f6e5effaa54_Gregory%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"It is essential for us, dear brothers and sisters, to reflect on why John the Baptist—indeed more than just a prophet, as he heralded the Lord’s arrival for baptism in the Jordan, declaring, “Behold, the Lamb of God, which taketh away the sin of the world” (John 1:29, 36)—contemplates his own insignificance in light of the divine power of Christ. He asserts, \\"He who is of the earth is earthly, and speaks of the earth; He who comes from heaven is above all\\" (John 3:31). Therefore, while imprisoned, he sends his disciples to inquire, “Are You the Coming One, or do we look for another?” It seems puzzling that he would question the identity of the One he had previously proclaimed through his preaching and by baptizing.\\n\\nHowever, this inquiry makes sense when we consider the context and sequence of events. At the Jordan’s waters, John affirmed Jesus as the world’s Redeemer. Now, in prison, he seeks to confirm whether Jesus is indeed the One who entered the world on His own and who would descend into the depths of hell. The One he announced to the world as the Messiah is the same whose arrival he desires to declare in the realm of the dead. John, in essence, voices, “Since You chose to be born for humanity, allow me, as the herald of Your birth, to also be the proclaimer of Your death, and announce to hell Your coming, which You have already made known to the world.”"},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"John inquires not from ignorance of Christ, for how could he lack knowledge of the One to whom he proclaimed, “behold the Lamb of God.” Instead, motivated by the jealousy of his disciples towards Christ, he sends them to witness the miracles, hoping they will recognize that Christ surpasses John. Thus, he feigns a lack of understanding and questions, “Are you the One who is to come, the One foretold in the Scriptures to arrive in the flesh?” Some interpret John’s question about the ‘One who is to come’ as a reference to the descent into hell, suggesting that he was unaware of it, as if he were asking, “Are You the One destined to descend into hell, or should we expect another?” This interpretation seems implausible, for how could John, who is considered the greatest among prophets, have been unaware of Christ's crucifixion and subsequent descent into hell, especially after he had called Him the Lamb, signifying His sacrificial role for humanity? John was indeed aware that the Lord would descend to hell with His soul, so that, as Gregory the Theologian mentions, He could redeem those who might have believed in Him had He incarnated in their time. Thus, John’s inquiry does not stem from ignorance but rather from a desire to affirm the truth of Christ to his disciples through the demonstration of His miraculous acts."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"John dispatched his followers to inquire if Jesus was indeed the One foretold by the prophetic writings. This was not due to the uncertainty of the man who had baptized Him, received divine confirmation, and witnessed the Holy Spirit descend upon Him like a dove. Rather, it stemmed from the jealousy his disciples felt towards Christ. They approached John, expressing their frustration: \\"Rabbi, He who was with you at the Jordan River, to whom you testified— behold, this One baptizes, and all are coming to Him\\" (John 3:26). The disciples of John, who cherished their teacher and sought to retain his honor, were disheartened by Christ's rising prominence. However, recognizing the urgency of his situation and unable to dissuade his disciples, John selected two of the wisest among them to send to Jesus with a question about whether He was the expected Messiah, hoping that witnessing His miracles would inspire belief in them. John understood that the evidence of miraculous works leaves a lasting impact. Therefore, Jesus, aware of John's intent, performed numerous miracles at that time, as noted by Luke (Luke 7:12). Had John merely intended for them to watch, they would not have made the journey. Thus, he framed his inquiry in this manner."},{"author-name":"Dimitri of Rostov","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b083687b06aec81fcf3_Dimitri%20of%20Rostov.png","category":"Holy Fathers and Teachers","century":17,"exegesis-text":"He did not send to ask because he was already aware; after all, how could he be unaware of the one he personally baptized, and whom he witnessed receive the Holy Spirit descending from above? He had also heard the voice of the Father affirming Him and had directed others to Him, saying, ‘Behold the Lamb of God’ (John 1:36). John dispatched his disciples to inquire of the Lord, so that they could witness firsthand the magnificent miracles that the Lord had carried out, ultimately leading them to be fully convinced that He (Jesus Christ) had come to redeem humanity."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"John the Forerunner, nearing the end of his earthly journey as a powerful truth-teller against human wickedness and a passionate preacher of repentance, found his strong voice quieted in the wilderness near the Jordan River. Herod Antipas, a hedonistic ruler known among his peers as the fox, could no longer tolerate John's bold condemnation of his unlawful marriage to his brother Philip’s wife. Consequently, the esteemed prophet, despised by the Pharisees, was deceitfully betrayed by them and confined by the lawless Quatermass in a dark prison within the fortress of Maher, along the borders of Arabia, beyond the Dead Sea. \\"JOHN,\\" the apostle Matthew writes, \\"having heard in the darkness of the prison about the works of CHRIST, sent two of his disciples to him to say to him, 'Are you the One who is to come, the One of whom the prophets said: “He who is to come will come and will not delay,” or shall we wait for another?'\\" Instead of directly asking, \\"Are You the Christ?\\", John posed a more subtle inquiry, likely to avoid providing Jesus' adversaries a reason to accuse Him before the Romans were He to respond plainly. St. Chrysostom questions, \\"What does it mean that he who knew Jesus even before His miracles, who received revelation from the Holy Spirit and the Father, boldly proclaimed Him, now sends disciples to inquire of Him—whether He is indeed the Christ? If you do not know, then how could you boldly proclaim the Unknown One? Did you not declare, 'With Whom I am not worthy to untie the strap of my sandal'? (Lk. 3:16). Did you not state, 'I did not know Him; but He who sent me to baptize in water said to me, \\"On whom you see the Spirit descending and abiding on Him, He is the One who baptizes with the Holy Spirit\\"'? (John 1:33). Have you not witnessed the Spirit resting upon Him? Have you not heard the Father’s voice? Have you not restrained Him, stating, 'I need to be baptized by You, and You come to me'? (Matthew 3:14). Did you not tell your followers, 'He must increase, but I must decrease'? (Jn. 3:30). Did you not proclaim Him as 'the Lamb of God who takes away the sin of the world'? (Jn. 1:29). You preached all of this before the signs and wonders! Why now, as His fame spreads, the dead are raised, and demons expelled, do you seek to affirm His identity? Could it be that your earlier proclamations were mere deception or fables? But who in their right mind would claim such things? I am not speaking of John, who, even prior to his birth, testified to Christ, who lived a life resembling that of an angel in the wilderness. Even if he had been among the most ordinary of men, he could not have doubted after witnessing such compelling evidences on both his part and others’. Thus, it is evident that John's inquiry was not born from doubt or ignorance. But then, what was his purpose in sending, if not to seek clarity?\\" The early church fathers and teachers of the faith provide insight into this matter. Despite being deeply imprisoned, John's faithful disciples continued to visit him, sharing the news about the extraordinary works of the Savior. During that time, tales about Jesus’ remarkable teachings, His dominion over the hearts of men, and His extraordinary love and mercy towards sinners swept through Judea, Galilee, Samaria, and the surrounding regions. John, who initially identified Jesus as the promised Messiah and humbly referred to himself as merely a friend of the Bridegroom, rejoiced in the glory of Christ while urging his own significance to decrease. All of John's thoughts were anchored in Christ, the Son of God, whom he affirmed would grant eternal life to believers, while those who do not believe would face God’s wrath (John 3:36). Esteemed by Christ as the greatest born of women, John listened reverently as his disciples recounted the magnificent deeds of Jesus, filled with spiritual joy, wishing fervently for them to embrace Jesus as their own. Yet not all of his followers could accept his words and follow Christ with genuine faith and openness; some struggled, interpreting John's humility as an indication of inferiority to Jesus, whom he had proclaimed. Upon seeing the glory of Jesus, John's disciples felt a pang of sorrow regarding their beloved teacher, especially as he languished in prison while Jesus performed many astonishing miracles and drew acclaim from the crowds. St. Chrysostom notes that John's disciples were not favorably disposed toward Jesus, harboring jealousy as evidenced in their remarks: \\"He who was with you at the Jordan, of whom you testified, behold, He baptizes, and all are going to Him\\" (John 3:26). On another occasion, they approached Jesus with concerns, \\"Why do we and the Pharisees fast often, but Your disciples do not fast?\\" (Matthew 9:14). Thus, after the Lord resurrected the widow of Nain's son and the crowd recognized the miracle as an act of divine compassion, some of John's disciples were left wondering whether Jesus, the remarkable Wonderworker, was indeed the Christ. Yet, their admiration for John's teaching overshadowed the burgeoning faith within them. Foreseeing his own imminent death and concerned that their blind loyalty might lead them away from faith in Jesus, John seized on this moment to solidify their understanding of Christ as the Savior. St. Chrysostom pointed out that had John merely told them, \\"Go to Him; He is greater than I,\\" his disciples would likely have dismissed his words as false modesty and clung to him even more fervently. Retaining silence would have yielded no result either. So what did he do? He awaited an opportunity to hear from them about Jesus' miraculous works, and instead of issuing blanket advice or sending all his followers, he chose two disciples—those he believed were more capable of understanding the truth—encouraging them to witness firsthand the divine difference between himself and Jesus. Blessed Jerome explains that John's actions were not driven by personal illumination but a desire to guide his disciples out of ignorance. Like a father anticipating his departure, John endeavored to ensure his disciples were directed towards the Savior. His fervent dying wish was for them to be empowered by a strong and passionate faith in Jesus Christ. By sending them to the Son of Man as students in transition, he aimed for them to be enlightened by Christ’s divine wisdom. This selfless act demonstrated that true followers of the Word of God do not seek their own renown, but fervently ensure that all glory belongs to God alone. The intent behind John's disciples' inquiry can be understood as, \\"John the Baptist has sent us to You, proclaiming, 'I know You are the Messiah as shown by my testimonies. Yet, the people are unaware. Why do You delay in revealing Yourself and providing them clarity? Who are You? Reveal Yourself and show through Your deeds that You are the Christ so that nothing more is awaited.'\\" The heart of Christ understood the intent behind their question, responding not with mere words but with the demonstration of His miraculous deeds."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"“Are you the one who is to come?” (cf. Jn. 6:14, Heb. 10:37) refers to the Messiah, who has been anticipated since His manifestation, especially at this moment, and since it was clear that His arrival would be imminent, He was simply called ‘the coming one.’ This could relate to the verses in Ps. 49:8, 117, or Mal. 3:1. - “Or should we expect another?” This suggests doubt about whether the Messiah has yet to come, indicating someone different from Him. - What is the implication of this inquiry made by John? Did he question whether Jesus was indeed the Messiah he had heralded? It seems implausible to ascribe such doubt to John, regardless of psychological speculation. This notion undermines John’s prior actions; he had received direct revelations and affirming signs that Jesus, whom he baptized, was the prophesied Messiah (John 1:32-34). His understanding of the Messiah and His Kingdom was genuine and elevated, not the distorted and material views held by many Jews (Jn. 1:29, 35; Jn. 3:33-36). Consequently, John had no grounds to doubt that Jesus was truly the Messiah. \\n\\nTo suggest, as Tertullian did (contr. Mag. 4:18), that after fulfilling his role as the forerunner, John fell into ordinary doubts about Jesus lacks any basis. The idea that John sought to confirm whether it was indeed Jesus, whom he had baptized and declared to be the Messiah, or someone else, or that he hoped to incite Jesus into a more pronounced demonstration of His Messiahship, is unfounded. These thoughts are without a solid foundation. A sound explanation, according to early Church fathers and teachers (Orig., Chrys., Augustine, Jerome, Hilar, Theophilus, Euph. Sig.), is that John’s act of sending disciples to inquire was not motivated by doubt but rather to strengthen and affirm his disciples’ belief in Jesus as the true and promised Messiah. \\n\\n“Why did John send for clarification?” His disciples, as readily apparent, were not inclined toward Jesus and often harbored jealousy (cf. Jn. 3:26, Mt. 9:14). They did not fully recognize Christ’s identity; viewing Jesus merely as a man and seeing John in a greater light, they were troubled by the increasing prominence of Jesus while John, as he stated, was reaching the end of his ministry. Their envy obstructed their access to Jesus. Despite John’s attempts to instruct and guide them while he was among them, he could not persuade them. As he approached the end of his life, his concern grew. Rather than addressing all his followers, he sent only two disciples, likely knowing that they were more capable of faith than the others. This was done to ensure the inquiry would not appear suspicious and to allow them to witness the distinction between his work and that of Jesus firsthand (St. Chrysostom, in his detailed examination, challenges various interpretations prevalent in his era)."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The disciples of John were troubled by the news surrounding the actions of Jesus. They were protective of their teacher’s honor, which perhaps made them adversarial toward Jesus’ rising prominence. They had learned about the recent miracle of Jesus raising Jairus’ daughter and the son of the widow of Nain, and the acclaim He received as a notable prophet. They reported these events to John, who was imprisoned in the fortress of Macheron on the eastern edge of the Dead Sea. Since family and friends could visit detainees, John's followers approached him and shared all they had witnessed regarding Jesus. Much like the majority of the Jewish people of that era, they anticipated a Messiah who would arrive in majestic earthly grandeur, declaring Himself King of Israel, liberating them from Roman domination, and establishing Jewish sovereignty over all nations. Nevertheless, Jesus did not seek to restore Israel’s kingdom, nor did His teachings align with their expectations of such a kingdom. Consequently, in their eyes, He could not be the Messiah, but merely a prophet; the true Messiah would come, though they believed they must continue to wait. Such were the thoughts of John the Baptist’s disciples. They undoubtedly engaged their teacher in discussions about these matters, and there can be no doubt that John endeavored to persuade them of the truth that Jesus, whom he baptized in the Jordan, was indeed the Messiah. John himself had no reason for doubt; the One who commissioned him to baptize in water had revealed to him, “On whom you will see the Spirit descending and abiding on Him, He is the one who baptizes with the Holy Spirit.” He then saw and affirmed that Jesus is the Son of God (John 1:32-34). Doubt and wavering did not characterize John's nature. He sought to instill in his disciples his unwavering belief in Jesus as the true Messiah, the Son of God; yet, all his attempts proved futile. Thus, he advised them, “If you do not believe me, go to Him yourselves and ask, ‘Are You the One who is to come, or should we expect another?’” This guidance was meant for all his followers, and to ensure it was acted upon, he directed two of his disciples to approach Jesus and pose this question on their behalf. When they arrived to see Jesus, who was healing the sick and casting out evil spirits amidst a gathering crowd, they announced that John the Baptist had sent them to inquire, “Are you the One we seek, or should we look for another?” (Luke 7:20) The question was directed toward Jesus, not John, who had no need for either the inquiry or the response."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"At this time, the Savior received an urgent and eager message from John the Baptist, who was confined in prison. Though he was imprisoned, he could not escape hearing about Jesus’ preaching and remarkable miracles. John could only take delight in the deeds of the One he had profoundly testified about as the hope of Israel. However, his current situation did not align with his high hopes, leading some of his disciples to begin questioning the validity of his declarations. To provide them with clarity, he sent a few of them to the Savior with an inquiry: \\"Are you the One who is to come, or do we look for another?\\""}]}
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