Luke 7:18-23 meaning

The parallel Gospel account for Luke 7:18-23 is found in Matthew 11:2-6.

In the previous verse, Luke tells us that the report of Jesus’s raising of the woman of Nain’s son spread throughout the surrounding district (Luke 7:17). In Luke 7:18-23, the narration shifts to John the Baptizer. 

The disciples of John reported to him about all these things (v 18).

All these things which they reported likely include Jesus’s raising of the widow of Nain’s son from the dead (Luke 7:11-22), the centurions’ servant (Luke 7:1-10), and the things Jesus was teaching (Luke 6:20-49). 

The reason the disciples of John had to report all these things to him was because Herod Antipas had imprisoned him (Luke 3:20). 

John was imprisoned for speaking out against the unlawful marriage of Herod and Herodias (his brother's wife), as well as Herod’s many wicked and corrupt dealings (Luke 3:19). Matthew points out that John's imprisonment was at the behest of Herodias (Matthew 14:3). 

John would soon be beheaded at her request (Matthew 14:1-12). The Jewish historian, Josephus, noted that John the Baptist was confined (and later executed) at Machaerus, one of Herod's fortresses (Antiquities 18:116-117). This fortress was situated over a hundred miles south of Capernaum and a few miles east of the Dead Sea. 

Other than the Lord, John was perhaps more intimately acquainted with Jesus’s mission than anyone else. John shared a profound history with the Savior. John baptized Jesus in the Jordan River (Matthew 3:13-17), heralding Him with the words, "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29). John had been divinely appointed as God's messenger to prepare Israel for the coming of the Messiah (Matthew 3:3). 

During John the Baptist’s imprisonment, his disciples reported to him news of Jesus’s incredible deeds. This prompted John to dispatch two of his disciples (v 19) with a crucial question.

Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” (v 19).

John is implicitly questioning Jesus’s true identity as the Messiah.

It is interesting to note that Matthew’s parallel account uses the term “Christ” (Matthew 11:2) instead of the term used by Luke: Lord. 

This difference is likely because Matthew and Luke were written to different audiences. The Gospel of Matthew was written to Jews in order to demonstrate to them that Jesus is the Messiah. The Gospel of Luke was written to Greeks to demonstrate that Jesus was the perfect human and teacher and that the path to the good life is by following His example and teaching. This may help explain why Luke uses the more universal term the Lord instead of the more Jewish term “Christ” (Matthew 11:2). 

The Hebrew term "Messiah,” translated in Greek as “Christ” or “Anointed One,” carries profound significance among the Jewish people. 

Many were anticipating that God would send the Messiah to free His people from oppressive Roman rule. As word of Jesus’s ministry spread, speculation arose regarding His potential as this awaited Messiah. His miraculous healings, the removal of demonic forces, His proclamations regarding the coming of God's kingdom, and His authoritative delivery of moral teachings all stirred hope among the masses that He might indeed be the Messiah. Nevertheless, despite these indicators, Jesus had not explicitly declared Himself as the awaited Messiah, perhaps sowing seeds of doubt among some. 

The Gospel narratives do not explain the motives behind John's question; they merely record this interaction. It is plausible that doubt was creeping into John's mind. Perhaps while suffering in prison, he pondered why Jesus had not intervened to free him? Maybe Jesus’s actions did not align with John's expectations of the Messiah or the anticipated manner of His work?

Alternatively, John may have been orchestrating a transition for his disciples to redirect their allegiance from himself to Jesus. If so, he recognized that this choice lay solely between his followers and Christ. This shows the humility and intentionality of John’s discipleship—he had instilled in them a devotion not to himself, but to God (John 3:25-36, particularly verse 30: “He must increase, but I must decrease”). Facing an uncertain future in prison, he might have been disheartened. Yet, John could maintain his hope in Jesus as the Messiah when reflecting on his firsthand encounter of baptizing Jesus where he beheld the Spirit descending like a dove and heard God’s voice affirming Jesus as His Son (Luke 3:21-22).

From prison, John dispatched his own disciples to pose a pivotal question on his behalf: "Are You the Expected One, or do we look for someone else?". 

In this inquiry, John may have been subtly seeking assistance while also presenting his followers with an opportunity to recognize a superior master. The query could be interpreted as both a plea for aid—"Will you intervene on our behalf?"—and a question of allegiance—"Should we align ourselves with You?" It likely carried both meanings.

Moreover, John's question was keenly ambiguous. Notably, he avoided direct use of the term "Christ/Messiah." In light of John’s current imprisonment for his critique of a Roman official, his choice of the term Expected One was likely strategic. He may have aimed to protect against accusations of inciting rebellion or prematurely drawing attention to Jesus as a threat to Roman authority. Hence, John's use of the vague Expected One served as a prudent safeguard for himself, his disciples, and Jesus.

John’s disciples were faithful and asked Jesus this carefully-worded question. 

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?’” (v 20).

Although coded, Jesus easily discerned the underlying meaning of John's question and its implications for his disciples. 

Luke records that Jesus performed an impressive series of miracles in front of John’s disciples in response to their imprisoned master’s question. 

At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind (v21).

This demonstration of miracles was a sufficient answer to John’s question. Luke says that Jesus did these miracles at that very time. This was likely Luke’s way of indicating that Jesus did them in front of John’s disciples. 

But Jesus also answered his cousin in words. Jesus communicated in a similarly obscure manner which was intelligible to John. He instructed John's disciples: "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" (vv 22-23).

This answer tasked the disciples with reporting six distinct observations, along with a single conclusion directed specifically toward John the Baptist. Among these observations, five pertained to miracles readily witnessed or easily investigated by John's disciples:

1. the blind receive sight,
   (Matthew 12:22, Luke 7:19)
2. the lame walk,
   (Luke 5:18-25)
3. the lepers are cleansed,
   (Luke 5:12-15)
4. and the deaf hear,
   (Mark 7:31-37, Luke 7:19?)
5. and the dead are raised up.
   (Luke 7:11-16)

Additionally, the sixth observation that the disciples were to report was that the poor have the gospel preached to them.

Significantly, at least four of these miraculous actions correspond with Messianic prophecies found in the writings of Isaiah. Given his role as the precursor to the Messiah, John would have been intimately acquainted with these scriptures:

“On that day the deaf will hear words of a book,
And out of their gloom and darkness the eyes of the blind will see.
The afflicted also will increase their gladness in the Lord,
And the needy of mankind will rejoice in the Holy One of Israel.”
(Isaiah 29:18-19) 

“Your dead will live;
Their corpses will rise.
You who lie in the dust, awake and shout for joy,
For your dew is as the dew of the dawn,
And the earth will give birth to the departed spirits.”
(Isaiah 26:19)

“Then the eyes of the blind will be opened and the ears of the deaf will be unstopped. Then the lame will leap like a deer, and the tongue of the mute will shout for joy. For waters will break forth in the wilderness and streams in the Arabah.”
(Isaiah 35:5-6)

“The Spirit of the Lord God is upon me,
Because the Lord has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners;”
(Isaiah 61:1)

Jesus's conclusive statement, Blessed is he who does not take offense at Me (v 23), though perplexing to some, carries a clear message to John: “I am indeed the Messiah you have been anticipating!"

Furthermore, Jesus likely conveys another message for John specifically by way of omission. Given John's devoutness as a Jew, he would have possessed thorough knowledge of the Scriptures, memorizing them as a boy. Consequently, he would have noticed that Jesus omitted the ending of Isaiah 61:1: “To proclaim liberty to captives and freedom to prisoners.” While Jesus is acknowledging to John's disciples: “Yes, I am the awaited Messiah,” He is simultaneously conveying to John: "You will not be released from prison.” 

Matthew 14:1-12 and Mark 6:14-29 tell the account of the beheading of John the Baptist at the order of Herod.