early and repeated testimony in favour of Jesus. It is clear that Jesus understood the question proposed to him by the messengers as proceeding from John himself; (ἀπαγγείλατε Ἰωάννῃ, Matt. xi. 4;) and he indirectly complained of the want of faith in the latter by pronouncing those blessed who were not offended in him (ver. 6). [555] If then it must be granted that John made his inquiry on his own behalf, and not on that of his disciples, and if nevertheless we cannot impute to him a sudden lapse into doubt after his previous confidence; nothing remains but to take the positive instead of the negative side of the question, and to consider its scepticism as the mere garb of substantial encouragement. [556] On this interpretation, the time which Jesus allowed to escape without publicly manifesting himself as the Messiah, seemed too tedious to John in his imprisonment; he sent therefore to inquire how long Jesus would allow himself to be waited for, how long he would delay winning to himself the better part of the people by a declaration of his Messiahship, and striking a decisive blow against the enemies of his cause—a blow that might even liberate the Baptist from his prison. But if the Baptist, on the strength of his belief that Jesus was the Messiah, hoped and sued for a deliverance, perhaps miraculous, by him from prison, he would not clothe in the language of doubt an entreaty which sprang out of his faith. Now the inquiry in our evangelical text is one of unmixed doubt, and encouragement must be foisted in, before it can be found there. How great a violence must be done to the words is seen by the way in which Schleiermacher handles them in accordance with this interpretation. The dubitative question, σὺ εἶ ὁ ἐρχόμενος; he changes into the positive assumption, thou art he who was to come; the other still more embarrassing interrogatory, ἢ ἕτερον προσδοκῶμεν; he completely transfigures thus: wherefore (seeing that thou performest so great works) do we yet await thee?—shall not John with all his authority command, through us, all those who have partaken of his baptism to obey thee as the Messiah, and be attentive to thy signs? Even if we allow, with Neander, the possibility of truth to this interpretation, a mere summons to action will not accord with the earlier representation of Jesus given by the Baptist. The two enunciations are at issue as to form; for if John doubted not the Messiahship of Jesus, neither could he doubt his better knowledge of the fitting time and manner of his appearance: still farther are they at issue as to matter; for the Baptist could not take offence at what is termed the delay of Jesus in manifesting himself as the Messiah, or wish to animate him to bolder conduct, if he retained his early view of the destination of Jesus. If he still, as formerly, conceived Jesus to be the Lamb of God that taketh away the sins of the world, ὁ ἀμνὸς τοῦ Τεοῦ, ὁ αἴρων τὴν