Luke 7 19

Luke 7:19 kjv

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

Luke 7:19 nkjv

And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"

Luke 7:19 niv

he sent them to the Lord to ask, "Are you the one who is to come, or should we expect someone else?"

Luke 7:19 esv

calling two of his disciples to him, sent them to the Lord, saying, "Are you the one who is to come, or shall we look for another?"

Luke 7:19 nlt

and he sent them to the Lord to ask him, "Are you the Messiah we've been expecting, or should we keep looking for someone else?"

Luke 7 verses

Luke 7 19 Meaning

Luke 7:19 narrates that John the Baptist, from his prison cell, took the initiative to send two of his trusted disciples to Jesus. His purpose was to directly pose a pivotal question to Jesus, which, though not stated in this verse but revealed in the subsequent verses (Luke 7:20), concerned Jesus' messianic identity: "Are you the Coming One, or shall we look for another?" This act underscores John's critical role as the forerunner, his current state of doubt or inquiry despite his prior certainty, and the public acknowledgment of Jesus' burgeoning ministry by the very one who heralded His coming.

Luke 7 19 Context

Luke 7:19 falls within a significant section of Luke's Gospel that showcases Jesus' authority and identity through various miracles and teachings. Immediately preceding this verse (Luke 7:1-10) is the healing of the Centurion's servant, demonstrating Jesus' power over disease and distance. Directly before verse 19 (Luke 7:11-17) is the dramatic raising of the widow's son in Nain, a clear sign of divine authority over death. These powerful demonstrations of Jesus' identity and power, likely having reached John's ears, formed the backdrop for his pivotal question.

Historically and culturally, the Jewish people eagerly anticipated the Messiah, often envisioned as a powerful political deliverer who would overthrow Roman occupation and restore the Davidic kingdom (similar to prophecies in Zec 9:9-10; Isa 9:6-7). John the Baptist himself had preached a fiery message of repentance, judgment, and the coming wrath, hinting at a strong, swift divine intervention (Luke 3:7-9, 16-17). From his prison, hearing of Jesus' teaching of love and peace, and of healing ministries rather than military action or direct confrontation with Rome or corrupt leaders, John faced a profound tension between his expectation of a judging Messiah and Jesus' current, seemingly different, public ministry. This verse introduces his earnest inquiry, not necessarily a lack of faith, but a prophet's honest search for clarity regarding the precise nature and fulfillment of the messianic prophecies.

Luke 7 19 Word analysis

• And (καὶ - kai): A simple conjunction, but here it serves to seamlessly connect John's previous knowledge or situation (imprisonment and hearing about Jesus' deeds, mentioned in Luke 7:18) with his immediate action of sending messengers. It indicates continuity in the narrative flow.
• John (Ἰωάννης - Iōannēs): Refers to John the Baptist. He is a pivotal figure, prophesied in the Old Testament as the forerunner of the Messiah (Mal 3:1, 4:5-6; Isa 40:3) and affirmed by Jesus as "more than a prophet" (Luke 7:26). His act of sending questions underscores his unique role in preparing the way for Jesus, even in his current state of incarceration.
• calling (προσκαλεσάμενος - proskalesamenos): A middle participle meaning "having called to himself" or "having summoned." This implies intentionality and authority. John personally summoned them, indicating the gravity and urgency of the message he wished to convey through them.
• two (δύο - dyo): The specific number "two" is significant in Jewish culture and biblical tradition. It adheres to the principle of "two or three witnesses" needed to establish a fact or truth (Deut 19:15; Matt 18:16). This ensured credibility and verification of the report to Jesus and the report back to John. It lends weight and certainty to the inquiry.
• of his (αὐτοῦ - autou): Possessive pronoun, "his own." This emphasizes that these messengers were John's trusted and loyal followers, who had learned from him and understood his message. This connection reinforces their authenticity as John's representatives.
• disciples (μαθητάς - mathētas): Learners, students, followers. These were individuals who adhered to John's teaching and followed his spiritual movement. By sending his own disciples, John used emissaries who understood his perspective and would accurately convey his concerns and bring back an informed reply.
• sent (πέμψας - pempsas): An aorist participle meaning "having sent" or "dispatched." It highlights a deliberate act of sending on a mission, indicating purpose and direction.
• them (αὐτούς - autous): Refers to the "two disciples."
• to Jesus (πρὸς τὸν Ἰησοῦν - pros ton Iēsoun): "Towards Jesus," indicating direct communication and a specific target for their mission. John did not send them to others for information about Jesus, but straight to Jesus Himself, recognizing His ultimate authority and the source of truth regarding His identity.
• saying (λέγων - legōn): A present participle meaning "saying" or "while saying." This introduces the critical question John posed (recorded in the following verse), signifying that the disciples carried John's precise message verbally.

Words-Group Analysis:

• And John, calling two of his disciples: This phrase highlights John's initiative from prison. Despite his confinement, he remains proactive in his prophetic duty and concern for truth. The emphasis on "his disciples" implies trust and John's influence over his followers.
• sent them to Jesus, saying: This directly sets up the confrontation of John's messianic expectation with Jesus' reality. John, the last great prophet of the Old Covenant, is seeking clarification from Jesus, the Messiah of the New Covenant. This physical act of sending disciples is a profound spiritual moment of seeking understanding.

Luke 7 19 Bonus section

• The detail of John sending two disciples resonates with Jewish judicial practice and the principle that important testimonies or messages require at least two witnesses for confirmation (Deut 19:15). This legitimizes John's inquiry and the reliability of the disciples' subsequent report to him.
• The phrasing "the Coming One" (ho Erchomenos in Greek) was a recognized title for the Messiah (John 4:25), reflecting widespread messianic expectation. John's question uses this established term, making it unequivocally about Jesus' unique identity.
• John's decision to send his own disciples to Jesus also served to expose his followers to Jesus directly. This provided them with the opportunity to hear Jesus' words and witness His works firsthand, potentially shifting their allegiance or broadening their understanding of God's redemptive plan beyond John's more specific prophetic ministry.
• The dramatic tension inherent in this exchange – the great prophet confined, seeking certainty from the Messiah he announced – underscores the transition from the old covenant order, represented by John, to the new covenant initiated by Jesus. John's mission was to prepare the way; having done so, he now points them definitively to Christ.

Luke 7 19 Commentary

Luke 7:19 serves as a prelude to a deeply significant encounter between the Forerunner and the Messiah. John the Baptist, now imprisoned and awaiting his fate, heard of the extraordinary deeds of Jesus—healing the sick and raising the dead. While John had previously borne fervent witness to Jesus as the Lamb of God and the One who would baptize with the Holy Spirit and fire, the nature of Jesus' kingdom did not align with a common messianic expectation or perhaps even John's own understanding of the immediate, fiery judgment (Luke 3:16-17). The compassionate, healing ministry seemed to differ from the anticipated judgment and forceful overthrow of the oppressor.

John's sending of his disciples is not necessarily a sign of failing faith, but a raw, human struggle with the perceived discrepancy between prophecy and reality. It reflects a desire for clarity and divine confirmation, especially as his own suffering (imprisonment) contradicted the immediate fulfillment of a victorious, all-conquering Messiah. Jesus' subsequent response (Luke 7:21-23), pointing to the fulfillment of specific prophecies (Isa 35:5-6, 61:1) through His acts of mercy, validated His identity while subtly re-educating John and others about the true nature of His kingdom – one inaugurated by healing and teaching before a final judgment. This moment underscores Jesus' patience and grace in dealing with the honest doubts of even the greatest of prophets. It is a powerful example for all believers grappling with difficult questions about God's plan and timing in the face of their own expectations or suffering.