What number verse is John 1:19 in the Bible?

John 1:19 is the 26,064th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — John 1:19 sits at position 26,064.

Translation

King James Version

¶ And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

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KJV (with Strong's)

And ^G2532 this ^G3778 is ^G2076 the record ^G3141 of John ^G2491, when ^G3753 the Jews ^G2453 sent ^G649 priests ^G2409 and ^G2532 Levites ^G3019 from ^G1537 Jerusalem ^G2414 to ^G2443 ask ^G2065 him ^G846, Who ^G5101 art ^G1488 thou ^G4771?

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Complete Jewish Bible

Here is Yochanan’s testimony: when the Judeans sent cohanim and L’vi’im from Yerushalayim to ask him, “Who are you?”

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Berean Standard Bible

And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?”

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American Standard Version

And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou?

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World English Bible Messianic

This is Yochanan’s testimony, when the Judeans sent priests and Levites from Jerusalem to ask him, “Who are you?”

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Geneva Bible (1599)

Then this is the record of Iohn, when the Iewes sent Priestes and Leuites from Hierusalem, to aske him, Who art thou?

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Young's Literal Translation

And this is the testimony of John, when the Jews sent out of Jerusalem priests and Levites, that they might question him, `Who art thou?'

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Study This Verse

SUMMARY

John 1:19 initiates the formal investigation into the identity and authority of John the Baptist by a delegation of Jewish religious leaders from Jerusalem. This pivotal moment serves as the public platform for John to clarify his role, deny any messianic or prophetic claims for himself, and ultimately prepare the way for his profound testimony concerning Jesus Christ, the true Light of the world.

CONTEXT

Literary Context: This verse immediately follows the prologue of John's Gospel (John 1:1-18), which introduces Jesus as the pre-existent Word, the Light, and the Son of God, and briefly mentions John the Baptist's role as a witness to this Light (John 1:6-8). John 1:19 marks the transition from the theological exposition of the prologue to the narrative account of John the Baptist's public ministry and his direct encounters with the Jewish authorities. It sets the stage for John's clear denials of being the Christ, Elijah, or "the Prophet" in John 1:20-21, and his subsequent declaration of his true identity as "the voice of one crying in the wilderness" (John 1:23). The inquiry in this verse is not merely a historical detail but a narrative device to prompt John's essential testimony about Jesus.
Historical & Cultural Context: The first century Judea was a land simmering with messianic expectation and prophetic anticipation. Various groups, including the Pharisees and Essenes, held diverse views on the coming deliverer. The sending of "priests and Levites from Jerusalem" indicates an official delegation from the Sanhedrin, the supreme Jewish religious and judicial council. These officials were guardians of Jewish law and tradition, responsible for maintaining religious order and identifying any potential false prophets or messianic claimants who could incite unrest or challenge Roman authority. Jerusalem was the religious and political center, and any significant religious movement originating outside its direct control, especially one involving a prophet like John baptizing in the wilderness (a place associated with prophetic activity and new beginnings, as seen in the Exodus narrative), would naturally draw the attention and scrutiny of the established religious hierarchy. Their question, "Who art thou?", reflects their urgent need to categorize John within their existing theological frameworks.
Key Themes: This verse contributes significantly to several key themes in John's Gospel. Firstly, it highlights the theme of Witness and Testimony, as John's entire purpose is to bear witness to Jesus, and this inquiry provides the perfect public forum for that testimony. Secondly, it underscores the theme of Identity and Authority, as the central question revolves around John's identity and the source of his authority to baptize. This theme will recur throughout the Gospel as Jesus' own identity and authority are repeatedly challenged. Thirdly, it subtly introduces the theme of Light versus Darkness, as John, the "witness to the Light" (John 1:7), is confronted by representatives of a religious establishment that largely failed to recognize or receive the true Light (John 1:10-11). Finally, the verse sets up the Messianic Expectation prevalent in Israel, which John will redirect away from himself and towards Jesus Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

record (Greek, martyría', G3141): This word signifies "evidence given (judicially or genitive case):--record, report, testimony, witness." In the context of John's Gospel, it is far more than a mere historical account; it is a divinely appointed testimony. John the Baptist's entire ministry is understood as a witness, bearing evidence to the truth of Jesus Christ. This term emphasizes the authoritative and truthful nature of John's declaration about himself and, more importantly, about the Christ.
sent (Greek, apostéllō', G649): Meaning "set apart, i.e. (by implication) to send out (properly, on a mission) literally or figuratively:--put in, send (away, forth, out), set (at liberty)." The use of this verb highlights the official and deliberate nature of the delegation. The priests and Levites were not merely curious individuals; they were formally dispatched on a mission by the Jewish authorities in Jerusalem, underscoring the gravity and institutional concern surrounding John's ministry.
ask (Greek, erōtáō', G2065): Meaning "to interrogate; by implication, to request:--ask, beseech, desire, intreat, pray." This verb indicates a formal inquiry, a questioning intended to elicit specific information, particularly regarding John's claims and the source of his authority. It's not a casual question but an interrogation by those in power, seeking to understand and categorize John's movement.

Verse Breakdown

"And this is the record of John,": This phrase introduces John's public testimony, emphasizing that what follows is his authoritative declaration concerning his identity and mission. The term "record" (martyría) signals that this is not just a story, but a crucial witness.
"when the Jews sent priests and Levites from Jerusalem": This part establishes the official and high-level nature of the inquiry. "The Jews" here refers to the religious authorities, likely the Sanhedrin, who dispatched a formal delegation of priests (descendants of Aaron, responsible for temple worship) and Levites (assistants to the priests, responsible for various temple duties) from the religious capital, Jerusalem. This signifies a serious investigation into John's activities and claims.
"to ask him, Who art thou?": This is the central question, revealing the core concern of the Jewish leaders. They sought to understand John's identity and the basis of his authority, likely suspecting he might be the Messiah, Elijah, or "the Prophet" foretold in Scripture. This direct question provides the immediate context for John's subsequent denials and his declaration of his true role.

Literary Devices

The passage employs several significant literary devices. Foreshadowing is evident as this official inquiry into John's identity and authority sets a precedent for the numerous interrogations and challenges Jesus himself will face from these same religious authorities throughout John's Gospel. There is also an element of Dramatic Irony: the Jewish leaders, representing the established religious order, are diligently seeking to understand John's role and authority, yet they are unknowingly preparing the way for the very Messiah they fail to recognize, who is already "among you, whom you do not know" (John 1:26). The precise question, "Who art thou?", is a form of Interrogation, designed to elicit a definitive statement from John, which he provides with humble clarity, thereby fulfilling his role as the witness who points away from himself to the true Light.

THEOLOGICAL AND THEMATIC CONNECTIONS

John 1:19 is foundational for understanding the unique role of John the Baptist as the divinely appointed forerunner of Christ. His identity as "the voice crying in the wilderness" (John 1:23) is not self-proclaimed but a fulfillment of Old Testament prophecy, particularly from Isaiah. This passage underscores the importance of a clear and humble understanding of one's God-given purpose, especially when confronted by human authority or scrutiny. John's unwavering focus on the One who was to come, rather than on his own popularity or perceived status, serves as a powerful model of selfless ministry. The inquiry also highlights the tension between established religious institutions and new movements, a dynamic that will intensify with Jesus' ministry.

REFLECTION AND APPLICATION

John the Baptist's response to the official inquiry in John 1:19 provides a profound lesson in humility, clarity of purpose, and faithful witness. In a world that often demands self-promotion and personal branding, John's immediate denial of being the Christ, Elijah, or "the Prophet" is counter-cultural. It challenges believers to consider their own identity in Christ and the true source of their authority and purpose. Are we quick to draw attention to ourselves, or do we, like John, humbly point others to Jesus? This passage also encourages us to be prepared to articulate our faith and the hope that is within us, even when questioned by those who may be skeptical or hostile. Our ultimate identity is found not in what we do or what titles we hold, but in whose we are—children of God, called to bear witness to His Son.

Questions for Reflection

How does John's immediate denial of being the Christ challenge our own tendencies toward self-promotion or seeking recognition?
In what ways might we be tempted to claim an identity or authority that is not truly ours, and how can John's example help us resist this?
When faced with scrutiny or questions about our faith, how can we, like John, clearly and humbly point others to Jesus?

FAQ

Why did the Jewish leaders send priests and Levites specifically?

Answer: The sending of "priests and Levites" from "Jerusalem" signifies the highest level of official inquiry. Priests were descendants of Aaron, responsible for temple worship and interpreting the Law. Levites assisted the priests and maintained the temple. As representatives of the Sanhedrin, the supreme Jewish religious council based in Jerusalem, their mission was to investigate any significant religious movement that could challenge the established order, identify potential false prophets, or assess if John was a legitimate prophetic figure. Their authority was rooted in the temple and the Mosaic Law, making them the appropriate delegation to question someone like John, whose wilderness ministry and baptizing practices were drawing large crowds and raising questions about his authority and identity, as seen in John 1:24-25.

What was the significance of the question "Who art thou?"

Answer: This seemingly simple question carried immense theological and political weight in first-century Judea. Given the fervent messianic expectations, the Jewish leaders were looking to categorize John. They were likely considering if he was the Messiah (the Christ), Elijah returned (as prophesied in Malachi 4:5-6), or "the Prophet" like Moses (foretold in Deuteronomy 18:15-18). John's answer would determine how they would view his ministry and whether he posed a threat to their authority or the fragile peace with Rome. His clear denial of all these prominent identities in John 1:20-21 was crucial for redirecting attention to the true Christ.

CHRIST-CENTERED FULFILLMENT

John 1:19, though focused on John the Baptist, serves as a crucial Christ-centered passage by setting the stage for Jesus' public ministry and the revelation of His divine identity. John's "record" or testimony is not about himself, but about the One who is to come. His humble denial of being the Christ, Elijah, or "the Prophet" (John 1:20-21) immediately redirects the focus from himself to Jesus, the true Messiah. John's mission, as illuminated by this inquiry, was to prepare the way for the Lord (Isaiah 40:3), to bear witness to the Light (John 1:7), and to decrease so that Christ might increase (John 3:30). This passage emphasizes that John's entire existence and ministry found its ultimate meaning and fulfillment in pointing to Jesus, the Lamb of God who takes away the sin of the world (John 1:29), thereby establishing the indispensable link between the forerunner and the Redeemer.

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Commentary on John 1 verses 19–28

19 ¶ And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

We have here the testimony of John, which he delivered to the messengers who were sent from Jerusalem to examine him. Observe here,

I. Who they were that sent to him, and who they were that were sent. 1. They that sent to him were the Jews at Jerusalem, the great sanhedrim or high-commission court, which sat at Jerusalem, and was the representative of the Jewish church, who took cognizance of all matters relating to religion. One would think that they who were the fountains of learning, and the guides of the church, should have, by books, understood the times so well as to know that the Messiah was at hand, and therefore should presently have known him that was his forerunner, and readily embraced him; but, instead of this, they sent messengers to cross questions with him. Secular learning, honour, and power, seldom dispose men's minds to the reception of divine light. 2. They that were sent were, (1.) Priests and Levites, probably members of the council, men of learning, gravity, and authority. John Baptist was himself a priest of the seed of Aaron, and therefore it was not fit that he should be examined by any but priests. It was prophesied concerning John's ministry that it should purify the Sons of Levi (Mal 3:3), and therefore they were jealous of him and his reformation. (2.) They were of the Pharisees, proud, self-justiciaries, that thought they needed no repentance, and therefore could not bear one that made it his business to preach repentance.

II. On what errand they were sent; it was to enquire concerning John and his baptism. They did not send for John to them, probably because they feared the people, lest the people where John was should be provoked to rise, or lest the people where they were should be brought acquainted with him; they thought it was good to keep him at a distance. They enquire concerning him, 1. To satisfy their curiosity; as the Athenians enquired concerning Paul's doctrine, for the novelty of it, Act 17:19, Act 17:20. Such a proud conceit they had of themselves that the doctrine of repentance was to them strange doctrine. 2. It was to show their authority. They thought they looked great when they called him to account whom all men counted as a prophet, and arraigned him at their bar. 3. It was with a design to suppress him and silence him if they could find any colour for it; for they were jealous of his growing interest, and his ministry agreed neither with the Mosaic dispensation which they had been long under, nor with the notions they had formed of the Messiah's kingdom.

III. What was the answer he gave them, and his account, both concerning himself and concerning his baptism, in both which he witnessed to Christ.

1.Concerning himself, and what he professed himself to be. They asked him, Su tis ei - Thou, who art thou? John's appearing in the world was surprising. He was in the wilderness till the day of his showing unto Israel. His spirit, his converse, he doctrine, had something in them which commanded and gained respect; but he did not, as seducers do, give out himself to be some great one. He was more industrious to do good than to appear great; and therefore waived saying any thing of himself till he was legally interrogated. Those speak best for Christ that say least of themselves, whose own works praise them, not their own lips. He answers their interrogatory,

(1.)Negatively. He was not that great one whom some took him to be. God's faithful witnesses stand more upon their guard against undue respect than against unjust contempt. Paul writes as warmly against those that overvalued him, and said, I am of Paul, as against those that undervalued him, and said that his bodily presence was weak; and he rent his clothes when he was called a god. [1.] John disowns himself to be the Christ (Joh 1:20): He said, I am not the Christ, who was now expected and waited for. Note, The ministers of Christ must remember that they are not Christ, and therefore must not usurp his powers and prerogatives, nor assume the praises due to him only. They are not Christ, and therefore must not lord it over God's heritage, nor pretend to a dominion over the faith of Christians. They cannot created grace and peace; they cannot enlighten, convert, quicken, comfort; for they are not Christ. Observe how emphatically this is here expressed concerning John: He confessed, and denied not, but confessed; it denotes his vehemence and constancy in making this protestation. Note, Temptations to pride, and assuming that honour to ourselves which does not belong to us, ought to be resisted with a great deal of vigour and earnestness. When John was taken to be the Messiah, he did not connive at it with a Si populus vult decipi, decipiatur - If the people will be deceived, let them; but openly and solemnly, without any ambiguities, confessed, I am not the Christ; hoti ouk eimi egō ho Christos - I am not the Christ, not I; another is at hand, who is he, but I am not. His disowning himself to be the Christ is called his confessing and not denying Christ. Note, Those that humble and abase themselves thereby confess Christ, and give honour to him; but those that will not deny themselves do in effect deny Christ, [2.] He disowns himself to be Elias, Joh 1:21. The Jews expected the person of Elias to return from heaven, and to live among them, and promised themselves great things from it. Hearing of John's character, doctrine, and baptism, and observing that he appeared as one dropped from heaven, in the same part of the country from which Elijah was carried to heaven, it is no wonder that they were ready to take him for this Elijah; but he disowned this honour too. He was indeed prophesied of under the name of Elijah (Mal 4:5), and he came in the spirit and power of Elias (Luk 1:17), and was the Elias that was to come (Mat 11:14); but he was not the person of Elias, not that Elias that went to heaven in the fiery chariot, as he was that met Christ in his transfiguration. He was the Elias that God had promised, not the Elias that they foolishly dreamed of. Elias did come, and they knew him not (Mat 17:12); nor did he make himself known to them as the Elias, because they had promised themselves such an Elias as God never promised them. [3.] He disowns himself to be that prophet, or the prophet. First, He was not that prophet which Moses said the Lord would raise up to them of their brethren, like unto him. If they meant this, they needed not ask that question, for that prophet was no other than the Messiah, and he had said already, I am not the Christ. Secondly, He was not such a prophet as they expected and wished for, who, like Samuel and Elijah, and some other of the prophets, would interpose in public affairs, and rescue them from under the Roman yoke. Thirdly, He was not one of the old prophets raised from the dead, as they expected one to come before Elias, as Elias before the Messiah. Fourthly, Though John was a prophet, yea, more than a prophet, yet he had his revelation, not by dreams and visions, as the Old Testament prophets had theirs; his commission and work were of another nature, and belonged to another dispensation. If John had said that he was Elias, and was a prophet, he might have made his words good; but ministers must, upon all occasions, express themselves with the utmost caution, both that they may not confirm people in any mistakes, and particularly that they may not give occasion to any to think of them above what is meet.

(2.)Affirmatively. The committee that was sent to examine him pressed for a positive answer (Joh 1:22), urging the authority of those that sent them, which they expected he should pay a deference to: "Tell us, What art thou? not that we may believe thee, and be baptized by three, but that we may give an answer to those that sent us, and that it may not be said we were sent on a fool's errand." John was looked upon as a man of sincerity, and therefore they believed he would not give an evasive ambiguous answer; but would be fair and above-board, and give a plain answer to a plain question: What sayest thou of thyself? And he did so, I am the voice of one crying in the wilderness. Observe,

[1.]He gives his answer in the words of scripture, to show that the scripture was fulfilled in him, and that his office was supported by a divine authority. What the scripture saith of the office of the ministry should be often thought of by those of that high calling, who must look upon themselves as that, and that only, which the word of God makes them.

[2.]He gives in his answer in very humble, modest, self-denying expressions. He chooses to apply that scripture to himself which denotes not his dignity, but his duty and dependence, which bespeaks him little: I am the voice, as if he were vox et praeterea nihil - mere voice.

[3.]He gives such an account of himself as might be profitable to them, and might excite and awaken them to hearken to him; for he was the voice (see Isa 40:3), a voice to alarm, an articulate voice to instruct. Ministers are but the voice, the vehicle, by which God is pleased to communicate his mind. What are Paul and Apollos but messengers? Observe, First, He was a human voice. The people were prepared to receive the law by the voice of thunders, and a trumpet exceedingly loud, such as made them tremble; but they were prepared for the gospel by the voice of a man like ourselves, a still small voice, such as that in which God came to Elijah, Kg1 19:12. Secondly, He was the voice of one crying, which denotes, 1. His earnestness and importunity in calling people to repentance; he cried aloud, and did not spare. Ministers must preach as those that are in earnest, and are themselves affected with those things with which they desire to affect others. Those words are not likely to thaw the hearers' hearts that freeze between the speaker's lips. 2. His open publication of the doctrine he preached; he was the voice of one crying, that all manner of persons might hear and take notice. Doth not wisdom cry? Pro 8:1. Thirdly, It was in the wilderness that this voice was crying; in a place of silence and solitude, out of the noise of the world and the hurry of its business; the more retired we are from the tumult of secular affairs the better prepared we are to hear from God. Fourthly, That which he cried was, Make straight the way of the Lord; that is, 1. He came to rectify the mistakes of people concerning the ways of God; it is certain that they are right ways, but the scribes and Pharisees, with their corrupt glosses upon the law, had made them crooked. Now John Baptist calls people to return to the original rule. 2. He came to prepare and dispose people for the reception and entertainment of Christ and his gospel. It is an allusion to the harbingers of a prince or great man, that cry, Make room. Note, When God is coming towards us, we must prepare to meet him, and let the word of the Lord have free course. See Psa 24:7.

2.Here is his testimony concerning his baptism.

(1.)The enquiry which the committee made about it: Why baptizest thou, if thou be not the Christ, nor Elias, nor that prophet? Joh 1:25. [1.] They readily apprehended baptism to be fitly and properly used as a sacred rite or ceremony, for the Jewish church had used it with circumcision in the admission of proselytes, to signify the cleansing of them from the pollutions of their former state. That sign was made use of in the Christian church, that it might be the more passable. Christ did not affect novelty, nor should his ministers. [2.] They expected it would be used in the days of the Messiah, because it was promised that then there should be a fountain opened (Zac 13:1), and clean water sprinkled, Eze 36:25. It is taken for granted that Christ, and Elias, and that prophet, would baptize, when they came to purify a polluted world. Divine justice drowned the old world in its filth, but divine grace has provided for the cleansing of this new world from its filth. [3.] They would therefore know by what authority John baptized. His denying himself to be Elias, or that prophet, subjected him to this further question, Why baptizest thou? Note, It is no new thing for a man's modesty to be turned against him, and improved to his prejudice; but it is better that men should take advantage of our low thoughts of ourselves, to trample upon us, than the devil take advantage of our high thoughts of ourselves, to tempt us to pride and draw us into his condemnation.

(2.)The account he gave of it, Joh 1:26, Joh 1:27.

[1.]He owned himself to be only the minister of the outward sign: "I baptize with water, and that is all; I am no more, and do no more, than what you see; I have no other title than John the Baptist; I cannot confer the spiritual grace signified by it." Paul was in care that none should think of him above what they saw him to be (Co2 12:6); so was John Baptist. Ministers must not set up for masters.

[2.]He directed them to one who was greater than himself, and would do that for them, if they pleased, which he could not do: "I baptize with water, and that is the utmost of my commission; I have nothing to do but by this to lead you to one that comes after me, and consign you to him." Note, The great business of Christ's ministers is to direct all people to him; we preach not ourselves, but Christ Jesus the Lord. John gave the same account to this committee that he had given to the people (Joh 1:15): This as he of whom I spoke. John was constant and uniform in his testimony, not as a reed shaken with the wind. The sanhedrim were jealous of his interest in the people, but he is not afraid to tell them that there is one at the door that will go beyond him. First, He tells them of Christ's presence among them now at this time: There stands one among you, at this time, whom you know not. Christ stood among the common people, and was as one of them. Note, 1. Much true worth lies hid in this world; obscurity is often the lot of real excellency. Saints are God's hidden ones, therefore the world knows them not. 2. God himself is often nearer to us than we are aware of. The Lord is in this place, and I knew it not. They were gazing, in expectation of the messiah: Lo he is here, or he is there, when the kingdom of God was abroad and already among them, Luk 17:21. Secondly, He tells them of Christ's preference above himself: He comes after me, and yet is preferred before me. This he had said before; he adds here, "Whose shoe-latchet I am not worthy to loose; I am not fit to be named the same day with him; it is an honour too great for me to pretend to be in the meanest office about him," Sa1 25:41. Those to whom Christ is precious reckon his service, even the most despised instances of it, an honour to them. See Psa 84:10. If so great a man as John accounted himself unworthy of the honour of being near Christ, how unworthy then should we account ourselves! Now, one would think, these chief priests and Pharisees, upon this intimation given concerning the approach of the Messiah, should presently have asked who, and where, this excellent person was; and who more likely to tell them than he who had given them this general notice? No, they did not think this any part of their business or concern; they came to molest John, not to receive any instructions from him: so that their ignorance was wilful; they might have known Christ, and would not.

Lastly, Notice is taken of the place where all this was done: In Bethabara beyond Jordan, Joh 1:28. Bethabara signifies the house of passage; some think it was the very place where Israel passed over Jordan into the land of promise under the conduct of Joshua; there was opened the way into the gospel state by Jesus Christ. It was at a great distance from Jerusalem, beyond Jordan; probably because what he did there would be least offensive to the government. Amos must go prophesy in the country, not near the court; but it was sad that Jerusalem should put so far from her the things that belonged to her peace. He made this confession in the same place where he was baptizing, that all those who attended his baptism might be witnesses of it, and none might say that they knew not what to make of him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–28. Public domain.

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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253

Catena Aurea by Aquinas

(in Joan. tom. ii. c. 29) This is the second testimony of John the Baptist to Christ, the first began with, This is He of Whom I spake; and ended with, He hath declared Him.

(t. vi. c. 4) The Jews of Jerusalem, as being of kin to the Baptist, who was of the priestly stock, send Priests and Levites to ask him who he is; (c. 6). that is, men considered to hold a superior rank to the rest of their order, by God's election, and coming from that favoured above all cities, Jerusalem. Such is the reverential way in which they interrogate John. We read of no such proceeding towards Christ: but what the Jews did to John, John in turn does to Christ, when he asks Him, through His disciples, Art thou He that should come, (Luke 7:20) or look we for another?

Origen of AlexandriaAD 253

COMMENTARY ON THE GOSPEL OF JOHN 6.43, 50-51, 54

Now, therefore, let us consider John’s second testimony. Jews from Jerusalem send priests and Levites to inquire who John might be, since they are kinsmen of the Baptist who happens to be from the priestly race. … Note that two embassies come to the Baptist. One consists of “priests and Levites” sent from Jerusalem by the Jews “to ask him, ‘Who are you?’ ” The other comes from the Pharisees, who send also because they are in doubt about the answer that had been given to the priests and Levites. Observe carefully, therefore, how in accordance with the character of priests and Levites, things are said with gentleness and curiosity.… There is nothing self-willed or rash in the inquiry of these men; everything is appropriate to scrupulous servants of God.…These elect ambassadors were sent from Jerusalem, the place chosen above all the earth … and they interrogate John with the greatest respect. Nothing like this, however, has been recorded to have been done by the Jews concerning Christ. It is John who does to Christ what the Jews do to him, when he [respectfully] inquires through his own disciples, “Are you he that is to come, or should we expect another?”

John ChrysostomAD 407