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Text -- Matthew 11:3 (NET)

Strongs On/Off
Context
11:3 “Are you the one who is to come, or should we look for another?”
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: PAPYRUS | Miracles | Matthew, Gospel according to | MESSIAH | Lord's Prayer | John | Jesus, The Christ | JESUS CHRIST, 4C1 | JESUS CHRIST | Doubting | CHRONOLOGY OF THE NEW TESTAMENT | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 11:3 - -- He that cometh ( ho erchomenos ). This phrase refers to the Messiah (Mar 11:9; Luk 13:35; Luk 19:38; Heb 10:37; Psa 118:26; Dan 7:13). Some rabbis ap...

He that cometh ( ho erchomenos ).

This phrase refers to the Messiah (Mar 11:9; Luk 13:35; Luk 19:38; Heb 10:37; Psa 118:26; Dan 7:13). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another"(heteron ) after Jesus? John had been in prison "long enough to develop a prison mood "(Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my John the Loyal ). John longed for reassurance.

Vincent: Mat 11:3 - -- Thou Emphatic. Art thou " the Coming One?" - a current phrase for the Messiah.

Thou

Emphatic. Art thou " the Coming One?" - a current phrase for the Messiah.

Wesley: Mat 11:3 - -- The Messiah.

The Messiah.

Clarke: Mat 11:3 - -- 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 necess...

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

Clarke: Mat 11:3 - -- Two of his disciples - Instead of δυο, two, several excellent MSS., with both the Syriac, Armenian, Gothic, and one copy of the Itala, have δ...

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.

Calvin: Mat 11:3 - -- 3.Art thou he who was to come? John takes for granted what the disciples had known from their childhood; for it was the first lesson of religion, and...

3.Art thou he who was to come? John takes for granted what the disciples had known from their childhood; for it was the first lesson of religion, and common among all the Jews, that Christ was to come, bringing salvation and perfect happiness. On this point, accordingly, he does not raise a doubt, but only inquires if Jesus be that promised Redeemer; for, having been persuaded of the redemption promised in the Law and the Prophets, they were bound to receive it when exhibited in the person of Christ. He adds, Do we look for another? By this expression, he indirectly glances at their sloth, which allowed them, after having been distinctly informed, to remain so long in doubt and hesitation. At the same time, he shows what is the nature and power of faith. Resting on the truth of God, it does not gaze on all sides, does not vary, but is satisfied with Christ alone, and will not be turned to another.

Defender: Mat 11:3 - -- John had clearly identified Jesus as the Messiah, as the Son of God, and as the Savior (Joh 1:25-34), but the sufferings of his unjust imprisonment ha...

John had clearly identified Jesus as the Messiah, as the Son of God, and as the Savior (Joh 1:25-34), but the sufferings of his unjust imprisonment had possibly clouded his thinking. Perhaps he assumed Christ should have saved him from Herod. On the other hand, he may have had an entirely different reason for this question (see note on Luk 7:19)."

TSK: Mat 11:3 - -- Art : Mat 2:2-6; Gen 3:15, Gen 12:3, Gen 49:10; Num 24:17; Deu 18:15-18; Psa 2:6-12; Psa 110:1-5; Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Eze ...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 11:3 - -- 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, G...

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.

Poole: Mat 11:2-3 - -- Ver. 2,3. The instance of this text alone is enough to convince the observing reader of holy writ, that the evangelists do not set down all things in...

Ver. 2,3. The instance of this text alone is enough to convince the observing reader of holy writ, that the evangelists do not set down all things in that order as they were done. We have heard nothing before of John’ s being cast into prison in this gospel, nor do we hear any thing here of the story of it, till Mat 14:6 , when our evangelist occasionally relates it something largely. He here tells us of something done during his imprisonment, viz. his sending two of his disciples to Christ, to be satisfied whether he was the promised Messias, or they must look for another. Luke reports the same thing, Luk 7:19 . Could he that was sent before Christ to prepare his way, and that had baptized him, and seen the Spirit descending on him, and heard the voice from heaven, saying, This is my beloved Son, in whom I am well pleased, and who had showed Christ to his disciples, Joh 1:29-31 , &c., doubt whether he was the Messiah? Undoubtedly no; but John saw how some of his disciples, either envying for his sake, as Joh 3:26 , or else inclinable to the common error of the Jews about the Messiah, were something shaken with the clamours of the scribes and Pharisees (who were far more favourable to John than to Christ). That they might be satisfied from their own sight of the works of Christ, he a little before his death sendeth them to Christ on this errand,

Art thou he who should come (in the Greek, who is coming)? Which lets us know the full expectation the Jews generally had at that time of a Messias coming. They desire only to be satisfied whether Christ was he.

Lightfoot: Mat 11:3 - -- And said unto him, Art thou he that should come, or do we look for another?   [Art thou he that should come, or do we look for another?] ...

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

[Art thou he that should come, or do we look for another?] the reason of the message of John to Christ is something obscure:   

First, That it was not because he knew not Christ, is without all controversy, when he had been fully instructed from heaven concerning his person, when he was baptized; and when he had again and again most evidently borne witness to him; in those words, "This is the Lamb of God," etc.   

Secondly, Nor was that message certainly, that the disciples of John might receive satisfaction about the person of Christ: for, indeed, the disciples were most unworthy of such a master, if they should not believe him without further argument, when he taught them concerning him.   

Thirdly, John therefore seems in this matter to respect his own imprisonment, and that his question, "Art thou he which should come," etc. tends to that. He had heard that miracles of all sorts were done by him, that the blind received their sight, the dead were raised, devils were cast out, etc. And why, therefore, among all the rest, is not John set at liberty? This scruple, as it seems, stuck with the good man; 'Why do all receive benefit and comfort from Christ, but only I?' Perhaps he laboured under that dim-sightedness which the disciples of Christ and the whole nation did concerning his earthly kingdom, victories, and triumphs: from which how distant (alas!) was this, that his forerunner and the chief minister should lie in chains! 'If thou art he, concerning whose triumphing the prophets declare so much, why am I so long detained in prison? Art thou he, or is another to be expected, from whom these things are to be looked for?'   

First, "That I am he that should come, these things which I do bear witness, 'The blind receive their sight, the lame walk,' " etc.   

Secondly, "As to the present case of John, who expects somebody to come to deliver him out of bonds, and to free the people from the yoke of men, Let him (saith he) acquiesce in my divine dispensation, and, 'Blessed is he, whosoever shall not be offended in me,' however all things are not according to his mind, which he hath expected to fall out, for his present and bodily advantage."   

And the words of our Saviour, Mat 11:11; seem to express some secret reproof of this error in John, "He that is less in the kingdom of heaven, is greater than he." The Vulgar version renders well the word less; not least; as if he should say, "When ye went out into the desert to John, ye neither looked for trifles nor earthly pomp, neither 'a reed shaken with the wind,' nor 'a man clothed in soft raiment'; but ye looked in good earnest for a prophet: and in that ye did very well; for he was the greatest of prophets, nay, of men, as to his office; honoured in this above all others, that he is the forerunner of the Messias. howbeit, there are some, which, indeed, in respect of office, are much less than he in the kingdom of heaven, or in the commonwealth of Christ, who yet are greater than he in respect of the knowledge of the state and condition of his kingdom." A comparison certainly is not here made, either in respect of office, or in respect of dignity, or in respect of holiness, or in respect of eternal salvation; for who, I pray, exceeded the Baptist in all these, or in any of them? but in respect of clear and distinct knowledge, in judging of the nature and quality of the kingdom of heaven.   

Let the austerity of John's life, and the very frequent fasts which he enjoined his disciples, be well considered, and what our Saviour saith of both, and you will easily believe that John also, according to the universal conceit of the nation, expected temporal redemption by the Messias, not so clearly distinguishing concerning the nature of the kingdom and redemption of Christ. And you will the more easily give credit to this, when you shall have observed how the disciples of Christ themselves, that conversed a long time with him, were dim-sighted, likewise, in this very thing.

Haydock: Mat 11:3 - -- Art thou he that is to come?[1] (Greek, who cometh? ) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was...

Art thou he that is to come?[1] (Greek, who cometh? ) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was the Messias. (John i). He could not then doubt of it himself, but sent his disciples to take away their doubt. (Witham) ---

St. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some emulation, would not acknowledge Christ to be the Messias. (St. John Chrysostom in Baradius) ---

This expression of St. John is much taken notice of, as conveying with it a very particular question. "Tell me, says St. John, now that I am departing out of this world, whether thou art coming to redeem the patriarchs and holy fathers; or wilt thou send another?" (St. Thomas Aquinas) ---

And St. Chrysostom also explains it thus, Art thou he that art to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Saviour what was the purport of this question. St. Jerome and St. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messias, was come. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, they might believe in him. As long, therefore, as John remained with his disciples, he constantly exhorted them to follow Jesus; but not that he is going to leave them, he is more earnest for their belief in him. (St. Thomas Aquinas)

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[BIBLIOGRAPHY]

Qui venturus es, Greek: o erchomenos, qui venit, who cometh.

Gill: Mat 11:3 - -- 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 ...

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 2:3. "It shall surely come", כי בא יבא, which may be rendered, "for he that cometh", or "is to come, shall come". So that the question in plain terms is, whether he was the Messiah? John could not be ignorant of this, who had seen the Spirit of God descending on him at his baptism, heard a voice from heaven, declaring him the Son of God; and had so often pointed him out to others, and had borne frequent testimonies that he was the Lamb of God, and bridegroom of his church: wherefore this question was put, not upon his own account, but his disciples, that they might have from the mouth of Christ a full and satisfactory answer, which would remove all their doubts and scruples, and attach them to Christ, now he was about to die, and leave them, than which nothing was more desirable to him. Though some have thought, that John's faith was somewhat slackened; and through his long imprisonment, he began to doubt whether he was the Messiah or not: and others have been of opinion, as particularly Dr. Lightfoot, that the reason of this message was, neither the ignorance and unbelief of John, or his disciples; but that John, with the rest of the Jews, having a notion of a temporal kingdom, and hearing of the mighty works of Christ, wonders that he himself was not delivered out of prison by him, grows impatient upon it, and asks, if he was the Messiah? And if he was, why did he suffer his forerunner and chief minister to lie in prison?

or do we look for another, to release me, and set up this kingdom?

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 11:3 Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had prea...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 11:1-30 - --1 John sends his disciples to Christ.7 Christ's testimony concerning John.16 The perverse judgment of the people.20 Christ upbraids Chorazin, Bethsaid...

MHCC: Mat 11:2-6 - --Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbe...

Matthew Henry: Mat 11:1-6 - -- The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that. 1. The ordination sermon which Chri...

Barclay: Mat 11:1-6 - --When John had heard in prison about the things that the Anointed One of God was doing, he sent to him and asked him through his disciples: "Are you ...

Constable: Mat 11:2--13:54 - --IV. The opposition to the King 11:2--13:53 Chapters 11-13 record Israel's rejection of her Messiah and its conse...

Constable: Mat 11:2-30 - --A. Evidences of Israel's rejection of Jesus 11:2-30 Matthew presented three evidences of opposition to J...

Constable: Mat 11:2-6 - --The confusion of the King's forerunner 11:2-6 (cf. Luke 7:18-23) Even John the Baptist had doubts about whether Jesus was really the promised Messiah....

College: Mat 11:1-30 - --MATTHEW 11 III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS (11:1-14:12) Following the discourse (10:5-42) Matthew marks the transition to t...

McGarvey: Mat 11:2-30 - -- XLV. THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE SUGGESTED THEREBY. (Galilee.) aMATT. XI. 2-30; cLUKE VII. 18-35.    c18 And the disci...

Lapide: Mat 11:1-30 - --CHAPTER 11 And it came to pass, &c. He passed from thence : That means, He separated Himself from His Apostles, whom He sent to preach the Gospel by...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 11 (Chapter Introduction) Overview Mat 11:1, John sends his disciples to Christ; Mat 11:7, Christ’s testimony concerning John; Mat 11:16, The perverse judgment of the peo...

Poole: Matthew 11 (Chapter Introduction) CHAPTER 11

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 11 (Chapter Introduction) (Mat 11:1) Christ's preaching. (Mat 11:2-6) Christ's answer to John's disciples. (Mat 11:7-15) Christ's testimony to John the Baptist. (Mat 11:16-2...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 11 (Chapter Introduction) In this chapter we have, I. The constant and unwearied diligence of our Lord Jesus in his great work of preaching the gospel (Mat 11:1). II. His ...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 11 (Chapter Introduction) The Six Accents In The Voice Of Jesus (Mat_11:1-30) Matthew 11 is a chapter in which Jesus is speaking all the time; and, as he speaks to different...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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