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Luke 7:19

New American Standard Bible (NASB ©1995) [2]
— Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?”
King James Version (KJV 1769) [2]
— 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?
English Revised Version (ERV 1885)
— And John calling unto him two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another?
American Standard Version (ASV 1901) [2]
— And John calling unto him two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another?
Webster's Revision of the KJB (WEB 1833)
— And John calling two of his disciples sent [them] to Jesus, saying, Art thou he that should come? or look we for another?
Darby's Translation (DBY 1890)
— and John, having called two of his disciples, sent to Jesus, saying, Art *thou* he that is coming, or are we to wait for another?
Rotherham's Emphasized Bible (EBR 1902)
— And, calling unto him certain two of his disciples, John sent unto the Lord, saying—Art, thou, the Coming One, or, a different one, are we to expect?
Young's Literal Translation (YLT 1898)
— and John having called near a certain two of his disciples, sent unto Jesus, saying, 'Art thou he who is coming, or for another do we look?'
Douay-Rheims Challoner Revision (DR 1750)
— And John called to him two of his disciples and sent them to Jesus, saying: Art thou he that art to come? Or look we for another?
Geneva Bible (GNV 1560)
— So Iohn called vnto him two certaine men of his disciples, and sent them to Iesus, saying, Art thou hee that should come, or shall we waite for another?
Original King James Bible (AV 1611) [2]
— And Iohn calling vnto him two of his disciples, sent them to Iesus, saying, Art thou hee that should come, or looke we for another?
Lamsa Bible (1957)
— So John called two of his disciples and sent them to Jesus, and said, Are you the one who is to come? or are we to expect another?
John Etheridge Peshitta-Aramaic NT (1849)
— AND Juchanon called two from his disciples, and sent them to Jeshu, saying, Art thou He who cometh! or another should we expect?
James Murdock Peshitta-Aramaic NT (1852)
— And John called two of his disciples, and sent them to Jesus, and said: Art thou he that cometh, or shall we look for another?

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
John 2491
{2491} Prime
Of Hebrew origin [H3110]; Joannes (that is, Jochanan), the name of four Israelites.
calling 4341
{4341} Prime
Middle voice from G4314 and G2564; to call toward oneself, that is, summon, invite.
<5666> Grammar
Tense - Aorist (See G5777)
Voice - Middle Deponent (See G5788)
Mood - Participle (See G5796)
Count - 88
[unto him] x5100
(5100) Complement
An enclitic indefinite pronoun; some or any person or object.
two 1417
{1417} Prime
A primary numeral; 'two'.
[5100] Standard
An enclitic indefinite pronoun; some or any person or object.
of his y846
[0846] Standard
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
(0848) Complement
Contraction for G1438; self (in some oblique case or reflexive relation).
disciples 3101
{3101} Prime
From G3129; a learner, that is, pupil.
sent 3992
{3992} Prime
Apparently a primary verb; to dispatch (from the subjective view or point of departure, whereas ἵημι [[hiemi]] [as a stronger form of εἶμι [[eimi]] ] refers rather to the objective point or terminus ad quem, and G4724 denotes properly the orderly motion involved), especially on a temporary errand; also to transmit, bestow, or wield.
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
[them] to 4314
{4314} Prime
A strengthened form of G4253; a preposition of direction; forward to, that is, toward (with the genitive case the side of, that is, pertaining to; with the dative case by the side of, that is, near to; usually with the accusative case the place, time, occasion, or respect, which is the destination of the relation, that is, whither or for which it is predicated).
Jesus, 2424
{2424} Prime
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
saying, 3004
{3004} Prime
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
Art 1488
{1488} Prime
Second parson singular present of G1510; thou art.
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
thou 4771
{4771} Prime
The personal pronoun of the second person singular; thou.
he that should come? 2064
{2064} Prime
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
<5740> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Participle (See G5796)
Count - 544
or 2228
{2228} Prime

A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.
look we for 4328
{4328} Prime
From G4314 and δοκεύω [[dokeuo]] (to watch); to anticipate (in thought, hope or fear); by implication to await.
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
<5725> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 352
another? 243
{0243} Prime
A primary word; 'else', that is, different (in many applications).
Jamieson-Fausset-Brown Commentary

[[no comment]]

Matthew Henry's Commentary

Luke 7:19-35

_ _ All this discourse concerning John Baptist, occasioned by his sending to ask whether he was the Messiah or no, we had, much as it is here related, Mt. 11:2-19.

_ _ I. We have here the message John Baptist sent to Christ, and the return he made to it. Observe,

_ _ 1. The great thing we are to enquire concerning Christ is whether he be he that should come to redeem and save sinners, or whether we are to look for another, Luke 7:19, Luke 7:20. We are sure that God has promised that a Saviour shall come, an anointed Saviour; we are as sure that what he has promised he will perform in its season. If this Jesus be that promised Messiah, we will receive him, and will look for no other; but, if not, we will continue our expectations, and, though he tarry, will wait for him.

_ _ 2. The faith of John Baptist himself, or at least of his disciples, wanted to be confirmed in this matter; for Christ had not yet publicly declared himself to be indeed the Christ, nay, he would not have his disciples, who knew him to be so, to speak of it, till the proofs of his being so were completed in his resurrection. The great men of the Jewish church had not owned him, nor had he gained any interest that was likely to set him upon the throne of his father David. Nothing of that power and grandeur was to be seen about him in which it was expected that the Messiah would appear; and therefore it is not strange that they should ask, Art thou the Messiah? not doubting but that, if he was not, he would direct them what other to look for.

_ _ 3. Christ left it to his own works to praise him in the gates, to tell what he was and to prove it. While John's messengers were with him, he wrought many miraculous cures, in that same hour, which perhaps intimates that they staid but an hour with him; and what a deal of work did Christ do in a little time! Luke 7:21. He cured many of their infirmities and plagues in body, and of evil spirits that affected the mind either with frenzy or melancholy, and unto many that were blind he gave sight. He multiplied the cures, that there might be no ground left to suspect a fraud; and then (Luke 7:22) he bade them go and tell John what they had seen. And he and they might easily argue, as even the common people did (John 7:31), When Christ cometh, will he do more miracles than these which this man hath done? These cures, which they saw him work, were not only confirmations of his commission, but explications of it. The Messiah must come to cure a diseased world, to give light and sight to them that sit in darkness, and to restrain and conquer evil spirits. You see that Jesus does this to the bodies of people, and therefore must conclude this is he that should come to do it to the souls of people, and you are to look for no other. To his miracles in the kingdom of nature he adds this in the kingdom of grace (Luke 7:22), To the poor the gospel is preached, which they knew was to be done by the Messiah; for he was anointed to preach the gospel to the meek (Isaiah 61:1), and to save the souls of the poor and needy, Psalms 72:13. Judge, therefore, whether you can look for any other that will more fully answer the characters of the Messiah and the great intentions of his coming.

_ _ 4. He gave them an intimation of the danger people were in of being prejudiced against him, notwithstanding these evident proofs of his being the Messiah (Luke 7:23): Blessed is he whosoever shall not be offended in me, or scandalized at me. We are here in a state of trial and probation; and it is agreeable to such a state that, as there are sufficient arguments to confirm the truth to those that are honest and impartial in searching after it, and have their minds prepared to receive it, so there should be also objections, to cloud the truth to those that are careless, worldly, and sensual. Christ's education at Nazareth, his residence at Galilee, the meanness of his family and relations, his poverty, and the despicableness of his followers — these and the like were stumbling-blocks to many, which all the miracles he wrought could not help them over. He is blessed, for he is wise, humble, and well disposed, that is not overcome by these prejudices. It is a sign that God has blessed him, for it is by his grace that he is helped over these stumbling-stones; and he shall be blessed indeed, blessed in Christ.

_ _ II. We have here the high encomium which Christ gave of John Baptist; not while his messengers were present (lest he should seem to flatter him), but when they were departed (Luke 7:24), to make the people sensible of the advantages they had enjoyed in John's ministry, and were deprived of by his imprisonment. Let them now consider what they went out into the wilderness to see, who that was about whom there had been so much talk and such a great and general amazement. “Come,” saith Christ, “I will tell you.”

_ _ 1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have bowed like a reed to Herod, and have complied with the court, he might have been a favourite there; but none of these things moved him.

_ _ 2. He was a man of unparalleled self-denial, a great example of mortification and contempt of the world. He was not a man clothed in soft raiment, nor did he live delicately (Luke 7:25); but, on the contrary, he lived in a wilderness and was clad and fed accordingly. Instead of adorning and pampering the body, he brought it under, and kept it in subjection.

_ _ 3. He was a prophet, had his commission and instructions immediately from God, and not of man or by man. He was by birth a priest, but that is never taken notice of; for his glory, as a prophet, eclipsed the honour of his priesthood. Nay, he was more, he was much more than a prophet (Luke 7:26), than any of the prophets of the Old Testament; for they spoke of Christ as at a distance, he spoke of him as at the door.

_ _ 4. He was the harbinger and forerunner of the Messiah, and was himself prophesied of in the Old Testament (Luke 7:27): This is he of whom it is written (Malachi 3:1), Behold, I send my messenger before thy face. Before he sent the Master himself, he sent a messenger, to give notice of his coming, and prepare people to receive him. Had the Messiah been to appear as a temporal prince, under which character the carnal Jews expected him, his messenger would have appeared either in the pomp of a general or the gaiety of a herald at arms; but it was a previous indication, plain enough, of the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way did it by preaching repentance and reformation of men's hearts and lives. Certainly that kingdom was not of this world which was thus ushered in.

_ _ 5. He was, upon this account, so great, that really there was not a greater prophet than he. Prophets were the greatest that were born of women, more honourable than kings and princes, and John was the greatest of all the prophets. The country was not sensible what a valuable, what an invaluable, man it had in it, when John Baptist went about preaching and baptizing. And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist. The meanest of those that follow the Lamb far excel the greatest of those that went before him. Those therefore who live under the gospel dispensation have so much the more to answer for.

_ _ III. We have here the just censure of the men of that generation, who were not wrought upon by the ministry either of John Baptist or of Jesus Christ himself.

_ _ 1. Christ here shows what contempt was put upon John Baptist, while he was preaching and baptizing. (1.) Those who did show him any respect were but the common ordinary sort of people, who, in the eye of the gay part of mankind, were rather a disgrace to him than a credit, Luke 7:29. The people indeed, the vulgar herd, of whom it was said, This people, who know not the law, are cursed (John 7:49), and the publicans, men of ill fame, as being generally men of bad morals, or taken to be so, these were baptized with his baptism, and became his disciples; and these, though glorious monuments of divine grace, yet did not magnify John in the eye of the world; but by their repentance and reformation they justified God, justified his conduct and the wisdom of it in appointing such a one as John Baptist to be the forerunner of the Messiah: they hereby made it to appear that it was the best method that could be taken, for it was not in vain to them whatever it was to others. (2.) The great men of their church and nation, the polite and the politicians, that would have done him some credit in the eye of the world, did him all the dishonour they could; they heard him indeed, but they were not baptized of him, Luke 7:30. The Pharisees, who were most in reputation for religion and devotion, and the lawyers, who were celebrated for their learning, especially their knowledge of the scriptures, rejected the counsel of God against themselves; they frustrated it, they received the grace of God, by the baptism of John, in vain. God in sending that messenger among them had a kind purpose of good to them, designed their salvation by it, and, if they had closed with the counsel of God, it had been for themselves, they had been made for ever; but they rejected it, would not comply with it, and it was against themselves, it was to their own ruin; they came short of the benefit intended them, and not only so, but forfeited the grace of God, put a bar in their own door, and, by refusing that discipline which was to fit them for the kingdom of the Messiah, shut themselves out of it, and they not only excluded themselves, but hindered others, and stood in their way.

_ _ 2. He here shows the strange perverseness of the men of that generation, in their cavils both against John and Christ, and the prejudices they conceived against them.

_ _ (1.) They made but a jesting matter of the methods God took to do them good (Luke 7:31): “Whereunto shall I liken the men of this generation? What can I think of absurd enough to represent them by? They are, then, like children sitting in the market-place, that mind nothing that is serious, but are as full of play as they can hold. As if God were but in jest with them, in all the methods he takes to do them good, as children are with one another in the market-place (Luke 7:32), they turn it all off with a banter, and are not more affected with it than with a piece of pageantry.” This is the ruin of multitudes, they can never persuade themselves to be serious in the concerns of their souls. Old men, sitting in the sanhedrim, were but as children sitting in the market-place, and no more affected with the things that belonged to their everlasting peace than people are with children's play. O the amazing stupidity and vanity of the blind and ungodly world! The Lord awaken them out of their security.

_ _ (2.) They still found something or other to carp at. [1.] John Baptist was a reserved austere man, lived much in solitude, and ought to have been admired for being such a humble, sober, self-denying man, and hearkened to as a man of thought and contemplation; but this, which was his praise, was turned to his reproach. Because he came neither eating nor drinking, so freely, plentifully, and cheerfully, as others did, you say,He has a devil; he is a melancholy man, he is possessed, as the demoniac whose dwelling was among the tombs, though he be not quite so wild.” [2.] Our Lord Jesus was of a more free and open conversation; he came eating and drinking, Luke 7:34. He would go and dine with Pharisees, though he knew they did not care for him; and with publicans, though he knew they were no credit to him; yet, in hopes of doing good both to the one and the other, he conversed familiarly with them. By this it appears that the ministers of Christ may be of very different tempers and dispositions, very different ways of preaching and living, and yet all good and useful; diversity of gifts, but each given to profit withal. Therefore none must make themselves a standard to all others, nor judge hardly of those that do not do just as they do. John Baptist bore witness to Christ, and Christ applauded John Baptist, though they were the reverse of each other in their way of living. But the common enemies of them both reproached them both. The very same men that had represented John as crazed in his intellects, because he came neither eating nor drinking, represented our Lord Jesus as corrupt in his morals, because he came eating and drinking; he is a gluttonous man, and a wine-bibber. Ill-will never speaks well. See the malice of wicked people, and how they put the worst construction upon every thing they meet with in the gospel, and in the preachers and professors of it; and hereby they think to depreciate them, but really destroy themselves.

_ _ 3. He shows that, notwithstanding this, God will be glorified in the salvation of a chosen remnant (Luke 7:35): Wisdom is justified of all her children. There are those who are given to wisdom as her children, and they shall be brought by the grace of God to submit to wisdom's conduct and government, and thereby to justify wisdom in the ways she takes for bringing them to that submission; for to them they are effectual, and thereby appear well chosen. Wisdom's children are herein unanimous, one and all, they have all a complacency in the methods of grace which divine wisdom takes, and think never the worse of them for their being ridiculed by some.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
When we remember the Baptist's solemn testimony to Christ, the sign from heaven, and the miraculous impulse which made him acknowledge Jesus the Messiah, we shall be constrained to think that he sent to Christ, not for his own satisfaction, but for that of his disciples.


Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
Joshua 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.
Mark 6:7 And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
Acts 10:7-8 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; ... And when he had declared all [these] things unto them, he sent them to Joppa.
Revelation 11:3 And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.


Genesis 3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Genesis 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
Genesis 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be].
Deuteronomy 18:15-18 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; ... I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
Psalms 110:1-4 [[A Psalm of David.]] The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. ... The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.
Isaiah 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isaiah 9:6-7 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. ... Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
Isaiah 40:10-11 Behold, the Lord GOD will come with strong [hand], and his arm shall rule for him: behold, his reward [is] with him, and his work before him. ... He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with young.
Isaiah 59:20-21 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. ... As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.
Jeremiah 23:5-6 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. ... In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
Daniel 9:24-26 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. ... And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.
Micah 5:2 But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
Haggai 2:7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
Malachi 3:1-3 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. ... And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.
Malachi 4:2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
John 4:25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
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Chain-Reference Bible SearchCross References with Concordance

Gn 3:15; 22:18; 49:10. Dt 18:15. Jsh 2:1. Ps 110:1. Is 7:14; 9:6; 11:1; 40:10; 59:20. Jr 23:5. Dn 9:24. Mi 5:2. Hg 2:7. Zc 9:9. Mal 3:1; 4:2. Mk 6:7. Lk 10:1. Jn 4:25. Ac 10:7. Rv 11:3.

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