15  Are You the Coming One?  (Luke 7:18–23)

The disciples of John reported to him about all these things. Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” When the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?’” At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. And He answered and said to them, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them. Blessed is he who does not take offense at Me.” (7:18–23)

The noted eighteenth-century hymn writer Charles Wesley composed more than 7, 000 hymns in his life, including the magnificent Christmas hymn “Come, Thou Long Expected Jesus.” The lyrics express rich theological truth concerning the incarnation of the Lord Jesus Christ:

Wesley’s identification of Jesus as “the long expected one” reflects John the Baptist’s question in this passage, Are You the Expected One (i.e., the Messiah; Pss. 40:7 [cf. Heb. 10:5–7]; 118:26; Mark 11:9; Luke 3:16; John 1:27)?

Jesus repeatedly claimed to be the Expected One promised in the Old Testament. He said that Abraham joyously hoped for Him (John 8:56), Moses wrote of Him (John 5:46), and David called Him Lord (Matt. 22:41–45). He upbraided two of His disciples on the day of His resurrection for being “foolish men and slow of heart to believe in all that the prophets have spoken!” concerning Him (Luke 24:25), and “then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (v.27).

The Old Testament is filled with references to the Expected One that point unmistakably to Jesus Christ.

• The Expected One, along with the Father and the Spirit, created everything (Gen. 1:1, 26; cf.John 1:1–3).

• His coming was first promised to Adam and Eve immediately after the Fall. God reassured them that Satan, who had deceived and devastated them, would himself be destroyed by the Expected One (Gen. 3:15; cf. 1 John 3:8).

• God’s killing of animals to provide clothes to cover Adam and Eve’s shame pictured His sacrifice for sin (Gen. 3:21).

• The Expected One was to be a descendant of Abraham (Gen. 22:18; cf.Acts 3:25; Gal. 3:16), from the tribe of Judah (Gen. 49:10; cf. Heb. 7:14).

• The Old Testament priest Melchizedek (“king of righteousness”; Heb. 7:2) pictured the Expected One in that his lack of a recorded genealogy symbolized Christ’s perpetual priesthood (cf. Heb.6:20). “

• Abraham’s offering of his son Isaac (Gen. 22:1–14) symbolizes the sacrifice of the Expected One; just as God provided a ram as a substitute for Isaac, so also is Jesus the sacrifice for sinners (1 John 2:1–2).

• Joseph, scorned and rejected by his brothers, nevertheless became their deliverer. In the same way Jesus “came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name” (John 1:11–12).

• Noah’s ark, a place of refuge from God’s wrath, pictures Jesus—the true ark of safety in whom believers ride safely above the waves of divine judgment.

• The angel of the Lord (Gen. 16:7–13; 22:11–18; 31:11–13; Ex. 3:2–6; Judg. 6:11–23; 13:2–22) was the pre-incarnate manifestation of the Expected One.

• Every spotless, innocent lamb offered as a sacrifice pictured the final sacrifice of the “Lamb of God who takes away the sin of the world” (John 1:29; cf. 1 Peter 1:18–19).

• The manna in the wilderness foreshadowed the coming of the Expected One, the true bread of life (John 6:31–58).

  Aaron and all the high priests who succeeded him pictured the Lord Jesus Christ, the great high priest (Heb. 2:17; 3:1; 4:14–15; 6:20) who was to come.

• The fiery serpent in the wilderness, to whom sinners bitten by poisonous snakes looked and were healed, symbolizes Jesus, who declared, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life”(John 3:14–15).

• The Expected One was to be the ultimate prophet of whom Moses spoke (Deut. 18:15–19; cf.Acts 3:22–23; 7:37).

• Boaz, Ruth’s kinsman-redeemer (Ruth 4:1–12) was a type of Christ, the redeemer of His people (Matt. 1:21).

• Like David, the shepherd king, the Messiah would come as a shepherd (John 10:11) and King (Matt. 27:11; John 1:49; Rev. 17:14).

• The filling of the temple with God’s glory (1 Kings 8:10–11) provided a glimpse of the glory of Jesus (John 1:14).

• The Expected One is the Son of God and King of Psalm 2, the resurrected one of Psalm 16, the crucified one of Psalm 22, the shepherd of Psalm 23, and the betrayed one of Psalm 41.

• Isaiah predicted that the Messiah would be a light shining on those who walk in darkness (9:2), be born of a virgin (7:14), bear exalted titles (9:6), be God with us (7:14; cf.Matt. 1:23), be a descendant of David (11:1), and sit on his throne (9:7). Isaiah also described the crucifixion of the Messiah and its profound theological implications in chapter 53.

• The rest of the prophets filled in other details concerning Jesus, the Expected One. Micah predicted His birth in Bethlehem (5:2); Jeremiah, Herod’s slaughter of the innocent male babies (31:15; cf. Matt. 2:17–18); Hosea, the flight of Joseph, Mary and Jesus into Egypt (11:1; cf. Matt. 2:15); Joel saw that through the coming of the Expected One the Spirit of God would be poured out (2:28–32; cf. Acts 2:16–18); Daniel predicted His death (9:26); Zechariah predicted the triumphal entry (9:9), the exact amount Judas would receive for betraying Jesus (11:12–13), the piercing of Jesus’ side (12:10), and the disciples’ forsaking of Him (13:7).

But despite the clear testimony of the Old Testament that Jesus was the Expected One—testimony confirmed by Zacharias, Elizabeth, the angel Gabriel, the angels who announced Christ’s birth to the shepherds, John the Baptist, the Father and the Holy Spirit at Jesus’ baptism, and Jesus’ astonishing, unprecedented teaching and power over disease, demons, and death—most did not believe in Him. His widespread public teaching and visible, undeniable miracles were met with criticism, indifference, rejection, hatred, and finally murder.

Honest doubt, on the other hand, is not a bad starting point, but it is a bad finishing point. Even the noblest of saints, such as Abraham (Gen. 17:17), Sarah (Gen. 18:12), Moses (Ex. 3:10–15), Gideon (Judg. 6:13–23, 36–40), Elijah (1 Kings 19:1–14), and the apostles (Matt. 6:30; 8:26; 14:31; 16:8; 28:17; Luke 12:28; 24:38; John 20:24–25) had their moments of doubt. The capacity to doubt is an aspect of the rationality that is part of the image of God in man. A healthy skepticism, being able to discern truth from error, is critically important. For example, the Bible commends the noble-minded Bereans, who “received the word” preached by Paul and Silas “with great eagerness, examining the Scriptures daily to see whether these things were so” (Acts 17:11).

Even the greatest man who ever lived up to his time (Matt. 11:11), John the Baptist, struggled with doubt. He had believed that Jesus was the Messiah. He had witnessed the testimony to His identity by the Father and the Spirit when he baptized Jesus. John had declared that Jesus was “the Lamb of God who takes away the sin of the world!” (John 1:29), and testified concerning His identity to the Jewish leaders (vv. 26–27). But despite his powerful witness to Jesus as the Messiah, doubts had arisen in John’s mind regarding His identity. This passage gives the reasons for John’s doubt, and Jesus’ response to that doubt.

JOHN’S DOUBT

The disciples of John reported to him about all these things. Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” When the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?’” (7:18–20)

John fulfilled his mission to prepare the people for the coming of Messiah and to point Him out when He arrived. He then faded from the scene, as he himself had foreseen would happen (John 3:30). Once Jesus was introduced, the inspired gospel writers put the spotlight on Him. As this passage begins, John had been in prison for many months, perhaps as long as a year. Matthew (14:1–12) and Mark (6:14–29) give the story of his imprisonment and eventual execution by Herod Antipas, the son of Herod the Great and ruler of Galilee and Perea (Luke 3:1). John had fearlessly rebuked Herod for his illegitimate marriage to Herodias, the wife of his brother Philip (Mark 6:17–18). Enraged, Herodias sought to have John put to death. Herod, however, awed by John’s righteous and holy character (v. 20) and fearful of the crowds who revered him as a prophet (Matt. 14:5), refused. Instead, he kept him a prisoner at his summer palace at Machaerus, located east of the Dead Sea on a hill overlooking it.

While their teacher was in prison, some of the disciples of John followed Jesus (Matt. 9:14) and kept John informed with reports (Matt. 11:2). After some of them reported to him about all the things Jesus was doing, John’s doubt became so acute that he took action. As all believers should, John took his doubts directly to the Lord and asked Him to resolve them. Since he was still in prison, John summoned two of his disciples and sent them to the Lord to ask Him on his behalf, “Are You the Expected One, or do we look for someone else?” So when the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?’“ Four reasons may be discerned for the doubt John’s question expressed. By extension, they are also the causes for doubt in many believers.

First, John was experiencing a personal tragedy His ministry had been the most significant of all the Old Testament prophets, since he was the forerunner and herald of the Messiah. John had faithfully, selflessly, and fearlessly carried out his prophetic duty. Yet despite that, he found himself locked in a prison cell. That seemed inconsistent both with his faithfulness, Messiah’s power, and God’s purpose. Surely the Messiah had the power to free him. And when Messiah came, bad things should have happened to evil people, not to His faithful forerunner.

After all, John had done exactly what God had called him to do. Though like all people he was a sinner, there is no hint of faithlessness in his ministry, or gross sin that could have caused him to view his imprisonment as God’s chastening. Further, he had been filled with the Spirit from his mother’s womb and was faithful to a Nazirite vow—the epitome of separation and dedication to God (Luke 1:15). John’s doubt, like Job’s, arose in part from his inability to understand why God had allowed his negative circumstances, since he rightly perceived himself as a loyal, sacrificial servant of the Lord. His situation was the opposite of that of the repentant thief on the cross, who freely acknowledged that his terrible circumstances were exactly what he deserved (Luke 23:41). Every situation that believers find themselves in is subject to the sovereign purpose of God whether it is perceived as deserved or undeserved.

A second cause of John’s doubt was popular influence. He was in part a victim of current misconceptions about the Messiah. Contemporary Judaism ignored the prophecies of the suffering (Ps. 22) and sin-bearing work (Isa. 53) of the Messiah, focusing instead on His coming to crush Israel’s enemies and establish His glorious kingdom. So deeply ingrained was that perception among the Jewish people that even after Jesus rose from the dead the apostles asked Him, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6).

Jesus, however, showed no sign of throwing off the yoke of Rome, or destroying the wicked, or establishing Israel’s sovereignty, or creating prosperity for all. On the contrary, He deliberately defused an attempt to make Him king by force (John 6:15). Nor could the disciples understand the Lord’s repeated prediction of His death (e.g., Matt. 16:21–23; 17:22–23; 20:18–19; Luke 24:6–7, 46). Such behavior was puzzling to many of Jesus’ followers, including John. Illegitimate, unbiblical expectations can only lead to doubt and loss of joy when they are not met.

Jewish tradition also held—with no biblical warrant—that a series of prophets would reappear, culminating in the Messiah. That led to confusion and doubt about Jesus. Was He the Messiah, or one of those resurrected prophets (Luke 9:19)? That is why in reply to the Lord’s question, “Who do people say that the Son of Man is?” (Matt. 16:13) the disciples replied, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets” (v 14). John’s question to Jesus, Are You the Expected One, or do we look for someone else? reflects that popular misconception.

Third, John’s doubt stemmed from incomplete revelation. Lack of information breeds doubt (cf. Matt. 22:29), and John was missing one crucial piece of information not clearly revealed in the Old Testament. It is true that the Old Testament implies two advents for Messiah, one as the suffering servant, and the other as the conquering king. But the Old Testament does not explicitly reveal the already 2, 000-year gap between those two advents. During that time the Lord would turn from disobedient, rejecting Israel (Matt. 23:37–39) to the Gentiles and establish the church, which is made up of both Jews and Gentiles. Not until that period ends and all Israel is saved (Rom. 11:26) will Jesus return, establish His glorious kingdom, and fulfill all the promises of the Abrahamic and Davidic covenants. It was their failure to understand that truth that prompted the apostles’ post-resurrection question to the Lord about establishing His kingdom noted above.

The cure for such doubt is to read, study, understand, and meditate on God’s revelation in Scripture, as the opening words of the book of Psalms reveal:

To keep Joshua from doubting his ability to lead Israel in the conquest of Canaan, God commanded him, “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success” (Josh. 1:8). It was Nathanael’s understanding of the Old Testament that removed any doubt in his mind that Jesus was the Messiah (John 1:49; cf. 5:39). As mentioned earlier, the Bereans turned to the Scriptures to verify the teaching they received. Since it contains the mind of Christ (1 Cor. 2:16) and reveals “everything pertaining to life and godliness” (2 Peter 1:3; cf. 3:18), Scripture provides the cure for doubt.

The final and perhaps most significant reason for John’s doubt was his wrong expectation. John was a fiery preacher, warning of God’s impending judgment and calling for repentance (cf. Luke 3:3–17). His warning of judgment picked up where the Old Testament ended (Mal. 4:1), and John expected the Messiah to execute that judgment on the wicked when He arrived.

But Jesus, instead of bringing destruction and judgment upon unbelievers, instead brought to them healing and compassion. The ax was not laid at the root of the trees, nor did the winnowing fork toss the chaff into the fire (Luke 3:9, 17). The Day of the Lord with all its fury and judgment of the wicked, had not arrived. That did not make sense to John, who had called for sinners to repent in order to avoid Messiah’s soon and sudden judgment.

JESUS’ RESPONSE

At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. And He answered and said to them, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them. Blessed is he who does not take offense at Me.” (7:21–23)

As the great high priest who sympathizes with the weaknesses of His people (Heb. 4:15), Jesus dealt gently with John’s doubt. At the very time that the two messengers from John arrived, He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. This was a special display of His miraculous power especially for their benefit and John’s. Jesus had rejected the Pharisees’ similar requests (cf. Matt. 12:38–42; 16:1–4), because they asked in unbelief. John, however, was seeking to have his faith strengthened and completed.

After the display Jesus said to the messengers, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them.” The miraculous signs Jesus had performed were unmistakable evidence that the kingdom had been inaugurated (although it will not be present in its fullest sense until Christ returns and establishes His earthly millennial kingdom) and the King was present. John, steeped in the Old Testament, knew that such passages as Isaiah 26:19 and Daniel 12:2 point to a future resurrection of the dead associated with Messiah’s kingdom. The resurrections Jesus performed were a preview of that resurrection. Similarly, Isaiah 35:5–6 associates healing the blind, lame, and deaf with the messianic kingdom, while Isaiah 61:1 describes the King’s preaching of the gospel to humble, captive, oppressed, spiritually blind sinners (cf. Luke 4:17–21). Jesus then told the messengers to remind John, “Blessed is he who does not take offense at Me.” He needed to rise above his personal tragedy, the popular views of the day his lack of complete revelation, and his wrong expectations and put his complete faith and trust in the convincing evidence that Jesus was the Messiah.

How did John’s story end? The resolution of his doubt can be inferred from Matthew’s and Mark’s gospels. As noted above, Herod’s wife Herodias hated John and wanted him put to death. Eventually, at a gala birthday celebration for Herod, Herodias’s daughter (Salome, according to Josephus) performed a lewd dance for Herod and his guests. Captivated by her performance and seeking to impress his guests, Herod impulsively promised the girl whatever she wanted. When she asked her mother what to ask for, Herodias promptly replied, “The head of John the Baptist” (Mark 6:24). Trapped by his foolish promise and unwilling to lose face before his guests, Herod granted her request and had John decapitated.

After John was beheaded, his disciples came and took away his body for burial. Then, significantly, “they went and reported to Jesus” (Matt. 14:12). Clearly, John had overcome his doubts and was satisfied that Jesus was the Messiah, or his disciples would not have sought out Jesus to tell Him of John’s death.

Though not immune to it, true believers will, like John, be lifted by the truth above their doubt and reaffirm their faith in Jesus as Lord, Messiah, and Savior. They will be led to trust His wisdom above human wisdom, believe unreservedly all that the Bible teaches about Him, hear and obey His word with joy entrust their lives to Him both now and for eternity, give their lives to proclaiming His gospel of salvation, desire always to do what pleases Him, revere, worship, and obey Him, trust His purpose for their lives, have confidence in His sovereign control of events, be grateful to Him as the source of all their good and thank Him for it, surrender body, mind, spirit, time, abilities, and possessions to His control, live their lives for Him no matter what is required of them, and, if asked, willingly die for Him.

Those who do so will find Jesus to be all they could ever need or want—Savior, Bread of life, Light of the world, Shepherd of their souls, the resurrection and the life, the way, the truth, and the life, the only way to God, and the one who will one day return for His own to usher them into the glorious presence of God, where faith will become sight and all doubts will forever vanish.