By John H. Niemelä
Did imprisonment cause John the Baptist to doubt? Did this courageous herald of the Messiah fail to finish strong?
Over 99 percent of Christians would assert something like the following: “Matthew 11:2–3 is clear about John’s struggle at the end of his life. He developed an Elijah complex as he collapsed into deep despair shortly before his execution. It is so sad, because he had started out so strong in the faith.”
Those who make such an assertion would probably cite as support the following two Scriptures:
Now when John had heard in prison the works of Christ, he sent two of his disciples and said to Him, “Are You the Coming One, or should we look for another?” (Matt 11:2–3).i
And John, summoning a pair of his disciples, sent them to Jesus, saying, “Are You the Coming One, or should we look for another” (Luke 7:19).
Contrary to overwhelming popular opinion, these verses do not say that the Baptist doubted. All they affirm is that he sent disciples to ask Jesus a question. His motivation and state of mind are not expressed. Interpreters have assumed that John was depressed; Jesus had not vanquished His enemies, and he (John) was still in prison. Although despair would be an understandable human reaction in his situation, the text points in a different direction.
The phrase “come and see” occurs more than once in John’s Gospel (John 1:39, 46; 11:34; see also “Come, see” in John 4:29). It suggests another approach—one fitting better within the argument of Matthew 11:2-19 and Luke 7:18-35. The issue is whether the sender’s motive arises from faith or from unbelief. After considering the passages in John, a careful examination of Matthew 11 and Luke 7 will be in order.
SENDING SOMEONE TO ASK A QUESTION
“Come and see” appears in John 1:39, while “Come, see” is in 4:29. Both passages display a speaker’s noble motives.
John 1:39 in Context
Philip told Nathanael, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael reacted negatively to the mention of Nazareth, “Can anything good come out of Nazareth?” (John 1:46a).
Philip could have argued, but a better alternative existed. Jesus could answer Nathanael. Philip said, “Come and see” (John 1:46b). In essence, Philip invited his friend to ask that very question of Jesus. Actually, Nathanael did not need to ask that; Jesus’ supernatural knowledge of him was sufficiently persuasive. Even so, “Come and see” invited Nathanael to ask Jesus the question, because He (unlike Philip) could answer it. Philip brought Nathanael to Jesus to ask a question. Clearly, Philip had noble motives.
John 4:29 in Context
When the Samaritan woman left her waterpot and brought town folk to Jesus, she wanted them to believe in Him: “Come, see a Man who told me all things that I ever did. Could this be the Christ?” (John 4:29). Her expectation was that the Messiah (in keeping with Deuteronomy 18) would be the Prophet who would reveal all. Her point here is that they could ask Jesus anything. He could answer, because He is the Messiah. The woman brought townspeople to Jesus to ask questions. Her motives were noble. She wanted them to be persuaded.
Matthew 11 and Luke 7
The Baptist’s situation differed from that of Philip or the Samaritan woman. Philip could bring Nathanael to Jesus to ask a question, and the Samaritan woman could bring the people of Sychar to inquire of Jesus. However, John’s imprisonment prevented him from bringing his disciples to Jesus.
Thus, Philip invited Nathanael and brought him to Jesus. The Samaritan woman invited townspeople and brought them to Him. John “outvited” his disciples and sent them to Jesus.
Was there any reason for John to imagine that some of his disciples needed to be persuaded by Jesus? Yes, indeed. John 3:26 shows that some of them harbored jealousy and ill-will toward Jesus:
“Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!” (John 3:26).
Their animosity toward Jesus is especially troubling because it was voiced shortly before John’s arrest. Soon, they would no longer have daily interaction with John. If they had a grudge against Jesus while John was a free man, their resentment likely grew during his imprisonment. John’s praises of Jesus in John 3:27-36 fell on deaf ears.
What was John to do? How could he persuade those of his disciples who (in misguided loyalty to one who was only Jesus’ herald) shunned the very One whom John exalted?
John arranged for them to hear Jesus’ answer to the very question they had (essentially) asked him: “Is Jesus truly the Coming One?” As much as they might wish to avoid Jesus, they would certainly carry out John’s command. It was not the Baptist who needed Jesus’ answer; his disciples were the beneficiaries. John provided them with a chance to hear the answer from Jesus’ own lips.
Over a century ago, George H. Trench said, as he commented on John 3:36, “He [the Baptist] will yet make from prison a last effort (Matt. xi. 2, 3: Luke vii. 19) to transfer his own disciples to Jesus: for this is the true meaning of that incident which has been misrepresented by the later commentators [as John doubting that Jesus is Messiah].”ii In other words, John sent two of his disciples to ask Jesus a question so that His answer might persuade them. John was already convinced. Jesus could do what John could not.
PROOF THAT JOHN FINISHED STRONG
Every time the Gospels record the Baptist’s words, he minimizes himself and magnifies Jesus. However, it appears that his own disciples needed him to point to Jesus repeatedly. For example, in John 1:29 he proclaims about Jesus: “Behold, the Lamb of God, who takes away the sin of the world.” The verse is silent about anyone’s turning and following Jesus. However, the next day, when he again said, “Behold, the Lamb of God” (1:36), two of his disciples left and followed Jesus. The second time was the charm.
Some may object that Matt 11:6 and Luke 7:23 convey a rebuke: “And blessed is he who is not offended because of Me.” However, the question remains: Is Jesus reproving John, or is He reprimanding the Baptist’s disciples? The grammar of the verse leaves that question open, but the context (Matt 11:11a and Luke 7:28a) lavishes praise upon John: “Among those born of women there has not risen one greater than John the Baptist” (Matt 11:11a). “Among those born of women there is not a greater prophet than John the Baptist” (Luke 7:28a).
Would one expect such a commendation if the Baptist’s faith had just crashed? Would Jesus praise him publicly at this very moment? I think not. Jesus praised John, who (despite imprisonment) ceaselessly sought to direct people to Jesus.
CONCLUSION
Christianity has misread Matt 11:2-3 and Luke 7:19. John “outvited” two of his disciples to query Jesus so His word would stabilize them. John’s intentions were noble; his imprisonment did not give him an Elijah complex. However, this pair of his disciples had balked at John’s praise of Jesus in John 3:27-31. Time was running out for John. If he did not send them to Jesus now, they might find themselves greatly ashamed at the Bēma.iii On the other hand, Matt 11:11a and Luke 7:28a suggest that John finished strong and will hear, “Well done, good and faithful servant.”iv
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John is president of Message of Life Ministries. He and Diane recently moved to rural Knox County, TN to be near their son, George. John is working diligently on his forthcoming commentary on John’s Gospel.
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i All Scripture translations are by the author.
ii G. H. Trench, A Study of St John’s Gospel (London, ENG: Murray, 1918), 93. The comments on John 3:36 contains the following sentence, “So ends the last recorded witness of the Baptist.”
iii I cannot imagine John’s inner circle disciples (who clung to him even during his imprisonment) as unbelievers. However, bitterness put them in danger of losing their reward at the Bēma.
iv Editor’s note: I find this interpretation to be quite plausible. If true, it radically changes how we view this incident of John’s sending his disciples to Jesus. While it is possible that John the Baptist was going through doubts, as Jesus’ disciples did after He died (cf. Luke 24:21), Niemelä’s suggestion is reasonable in light of Jesus’ glowing remarks about John after He answered the question. Contrast Matt 11:11a and Luke 7:28a with Luke 24:25, “O foolish ones, and slow of heart to believe in all that the prophets have spoken…”