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Commentary on John 1 verses 19–28
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.
Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias? " and not rather in the sense of the divine prediction, "Behold, I will send you Elijah" the Tisbite? The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body.
But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, "O generation of vipers," why look ye so earnestly at me? "I am not the Christ; " I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren. I was brought up from beneath; I did not come down from above. I bound the tongue of my father; I did not unfold divine grace. I was known by my mother, and I was not announced by a star. I am worthless, and the least; but "after me there comes One who is before me" -after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. "There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire." I am subject to authority, but He has authority in Himself. I am bound by sins, but He is the Remover of sins. apply the law, but He bringeth grace to light. teach as a slave, but He judgeth as the Master. I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: "He shall baptize you with the Holy Ghost, and with fire." Why give ye attention to me? I am not the Christ.
[Someone] might say that John is Elijah who is to come, in one sense, but that he responded to the priests and Levites, "I am not," because he knew what they were really asking. For the earlier question to John from the priests and Levites was not intended to ascertain if the same spirit was in both men, but if John were that very Elijah who had been taken up, now appearing without a birth according to the Jewish expectation. For those who had been sent from Jerusalem may have been ignorant of John's birth. He appropriately answers this question, "I am not," for Elijah who had been taken up had not come, as if he had changed his body and had been named John.
(in Joan. tom. vi. c. 7) Some one will say that John was ignorant that he was Elias; as those say, who maintain, from this passage the doctrine of a second incorporation, as though the soul took up a new body, after leaving its old one. For the Jews, it is said, asking John by the Levites and priests, whether he is Elias, suppose the doctrine of a second body to be already certain; as though it rested upon tradition, and were part of their secret system. To which question, however, John replies, I am not Elias: not being acquainted with his own prior existence. But how is it reasonable to imagine, if John were a prophet enlightened by the Spirit, and had revealed so much concerning the Father, and the Only-Begotten, that he could be so in the dark as to himself, as not to know that his own soul had once belonged to Elias?
(in Joan. tom. vi. c. 7) He answers then the Levites and Priests, I am not, conjecturing what their question meant: for the purport of their examination was to discover, not whether the spirit in both was the same, but whether John was that very Elias, who was taken up, now appearing again, as the Jews expected, without another birthI. But he whom we mentioned above as holding this doctrine of a reincorporation, will say that it is not consistent that the Priests and Levites should be ignorant of the birth of the son of so dignified a priest as Zacharias, who was born too in his father's old age, and contrary to all human probabilities: especially when Luke declares, that fear came on all that dwelt round about them. (Luke 1:65) But perhaps, since Elias was expected to appear before the coming of Christ near the end, they may seem to put the question figuratively, Art thou he who announcest the coming of Christ at the end of the world? to which he answers, I am not. But there is in fact nothing strange in supposing that John's birth might not have been known to all. For as in the case of our Saviour many knew Him to be born of Mary, and yet some wrongly imagined that He was John the Baptist, or Elias, or one of the Prophets; so in the case of John, some were not unacquainted with the fact of his being son of Zacharias, and yet some may have been in doubt whether he were not the Elias who was expected. Again, inasmuch as many prophets had arisen in Israel, but one was especially looked forward to, of whom Moses had prophesied, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him shall ye hearken: (Deut. 18, 15) they ask him in the third place, not simply whether he is a prophet, but with the article prefixed, Art thou that Prophet? For every one of the prophets in succession had signified to the people of Israel that he was not the one whom Moses had prophesied of; who, like Moses, was to stand in the midst between God and man, and deliver a testament, sent from God to His disciples. They did not however apply this name to Christ, but thought that He was to be a different person; whereas John knew that Christ was that Prophet, and therefore to this question, he answered, No.
Inasmuch as there were many prophets in Israel—there was one in particular, who had been prophesied by Moses, who was especially expected in accordance with the saying, "The Lord our God shall raise up a prophet like me for you from your brothers; him you shall hear"—they ask a third time, not if he is a prophet but if he is "the prophet."They do not apply this title to the Christ but suppose that he is another in addition to the Christ. Because John knows that he of whom he is the forerunner is both the Christ and this prophet who was prophesied, he says "No." He might have answered, "Yes," if they had asked their question without using the article, for he was not unaware that he was a prophet.
Once the priests and Levites, who were sent from Jerusalem, have heard that he is not the awaited Christ, they inquire if he might be Elijah, the person who held the second rank in honor as an object of their hope. He says that he is not Elijah, again confessing the truth through the expression "I am not."
A certain prophet was specially expected who would be similar to Moses in some respect, to mediate between God and humankind, and who would receive the covenant from God and give the new covenant to those who became disciples. And the people of Israel knew so far as each of the prophets was concerned that no one of them was the one announced by Moses. As, therefore, they were in doubt about whether John was the Christ, so also they were in doubt whether he was "the prophet." It is not strange if those who were in doubt about whether John was the Christ did not understand thoroughly that the Christ and the prophet are the same. For not knowing that Christ and the prophet are the same is the consequence of uncertainty about John.
(Hom. xvi. [xv.] 1.) The text then, No man hath seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul saith, is the Image of the invisible God; but He who is the Image of the Invisible, must Himself also be invisible.
(in Joan. Hom. xvi. [xv.]) Such confidence had they in John, that they were ready to believe him on his own words: witness how it is said, To ask him, Who art thou?
(Hom. xvi. [xv.] 1, 2) Or take this explanation: The Jews were influenced by a kind of human sympathy for John, whom they were reluctant to see made subordinate to Christ, on account of the many marks of greatness about him; his illustrious descent in the first place, he being the son of a chief priest; in the next, his hard training, and his contempt of the world. Whereas in Christ the contrary were apparent; a humble birth, for which they, reproach Him; Is not this the carpenter's son? (Mat. 13:55) an ordinary way of living; a dress such as every one else wore. As John then was constantly sending to Christ, they send to him, with the view of having him for their master, and thinking to induce him, by blandishments, to confess himself Christ. They do not therefore send inferior persons to him, ministers and Herodians, as they did to Christ, but Priests and Levites; and not of these an indiscriminate party, but those of Jerusalem, i. e. the more honourable ones; but they send them with this question, to ask, Who art thou? not from a wish to be informed, but in order to induce him to do what I have said. John replies then to their intention, not to their interrogation: And he confessed, and denied not; but confessed, I am not the Christ. And observe the wisdom of the Evangelist: he repeats the same thing three times, to show John's virtue, and the malice and madness of the Jews. For it is the character of a devoted servant, not only to forbear taking to himself his lord's glory, but even, when numbers offer it to him, to reject it. The multitude indeed believed from ignorance that John was the Christ, but in these it was malice; and in this spirit they put the question to him, thinking, by their blandishments to bring him over to their wishes. For unless this had been their design, when he replied, I am not the Christ, they would have said, We did not suspect this; we did not come to ask this. When caught, however, and discovered in their purpose, they proceed to another question: And they asked him, What then? Art thou Elias?
(Hom. xvi. [xv.] 2) You see them here pressing him still more strongly with their questions, while he on the other hand quietly puts down their suspicions, where they are untrue, and establishes the truth in their place: saying, I am the voice of one crying in the wilderness.
This is the part of an honest servant, not only not to take to himself his master's honor, but also to reject it when given to him by the many. But the multitudes arrived at this supposition from simplicity and ignorance; these questioned him from an ill intention, which I have mentioned, expecting, as I said, to draw him over to their purpose by their flattery. Had they not expected this, they would not have proceeded immediately to another question, but would have been angry with him for having given them an answer foreign to their enquiry, and would have said, "Why, did we suppose that? did we come to ask thee that?" But now as taken and detected in the fact, they proceed to another question.
"What then? art thou Elias? And he saith, I am not." For they expected that Elias also would come, as Christ declares; for when His disciples enquired, "How then do the scribes say that Elias must first come?" He replied, "Elias truly shall first come, and restore all things." Then they ask, "Art thou that prophet? and he answered, No." Yet surely he was a prophet. Wherefore then doth he deny it? Because again he looks to the intention of his questioners. For they expected that some especial prophet should come, because Moses said, "The Lord thy God will raise up unto thee a Prophet of thy brethren like unto me, unto Him shall ye harken." Now this was Christ. Wherefore they do not say, "Art thou a prophet?" meaning thereby one of the ordinary prophets; but the expression, "Art thou the prophet?" with the addition of the article, means, "Art thou that Prophet who was foretold by Moses?" and therefore he denied not that he was a prophet, but that he was "that Prophet."
Hear then how this blessed person answered to the intention with which they asked the question, not to the question itself. When they said, "Who art thou?" he did not at once give them what would have been the direct answer, "I am the voice of one crying in the wilderness." But what did he? He removed the suspicion they had formed; for, saith the Evangelist, being asked, "Who art thou?" "He confessed, and denied not; but confessed, I am not the Christ." Observe the wisdom of the Evangelist. He mentions this for the third time, to set forth the excellency of the Baptist, and their wickedness and folly.
(in Joan. Tr. iv. c. 4) For they knew that Elias was to preach Christ; the name of Christ not being unknown to any among the Jews; but they did not think that He our Lord was the Christ: and yet did not altogether imagine that there was no Christ about to come. In this way, while looking forward to the future, they mistook at the present.
And he said, I am not.
(in Joan. Tr. iv. c. 8) Or because John was more than a prophet: for that the prophets announced Him afar off, but John pointed Him out actually present.
"And they asked him, What then? Art thou Elias?" For they knew that Elias was to precede Christ. For to no Jew was the name of Christ unknown. They did not think that he was the Christ; but they did not think that Christ would not come at all. When they were hoping that He would come, they were offended at Him when He was present, and stumbled at Him as on a low stone. For He was as yet a small stone, already indeed cut out of the mountain without hands; as saith Daniel the prophet, that he saw a stone cut out of the mountain without hands. But what follows? "And that stone," saith he, "grew and became a great mountain and filled the whole face of the earth." Mark then, my beloved brethren, what I say: Christ, before the Jews, was already cut out from the mountain. The prophet wishes that by the mountain should be understood the Jewish kingdom. But the kingdom of the Jews had not filled the whole face of the earth. The stone was cut out from thence, because from thence was the Lord born on His advent among men. And wherefore without hands? Because without the cooperation of man did the Virgin bear Christ. Now then was that stone cut out without hands before the eyes of the Jews; but it was humble. Not without reason; because not yet had that stone increased and filled the whole earth: that He showed in His kingdom, which is the Church, with which He has filled the whole face of the earth. Because then it had not yet increased, they stumbled at Him as at a stone: and that happened in them which is written, "Whosoever shall fall upon that stone shall be broken; but on whomsoever that stone shall fall, it will grind them to powder." At first they fell upon Him lowly: as the lofty One He shall come upon them; but that He may grind them to powder when He comes in His exaltation, He first broke them in His lowliness. They stumbled at Him, and were broken; they were not ground, but broken: He will come exalted and will grind them. But the Jews were to be pardoned because they stumbled at a stone which had not yet increased. What sort of persons are those who stumble at the mountain itself? Already you know who they are of whom I speak. Those who deny the Church diffused through the whole world, do not stumble at the lowly stone, but at the mountain itself: because this the stone became as it grew. The blind Jews did not see the lowly stone: but how great blindness not to see the mountain!
They saw Him then lowly, and did not know Him. He was pointed out to them by a lamp. For in the first place he, than whom no greater had arisen of those born of women, said, "I am not the Christ." It was said to him, "Art thou Elias? He answered, I am not." For Christ sends Elias before Him: and he said, "I am not," and occasioned a question for us. For it is to be feared lest men, insufficiently understanding, think that John contradicted what Christ said. For in a certain place, when the Lord Jesus Christ said certain things in the Gospel regarding Himself, His disciples answered Him: "How then say the scribes," that is, those skilled in the law, "that Elias must first come?" And the Lord said, "Elias is already come, and they have done unto him what they listed;" and, if you wish to know, John the Baptist is he. The Lord Jesus Christ said, "Elias is already come, and John the Baptist" is he; but John, being interrogated, confessed that he was not Elias, in the same manner that he confessed that he was not Christ. And as his confession that he was not Christ was true, so was his confession that he was not Elias. How then shall we compare the words of the herald with the words of the Judge? Away with the thought that the herald speaks falsehood; for that which he speaks he hears from the Judge. Wherefore then did he say, "I am not Elias;" and the Lord, "He is Elias"? Because the Lord Jesus Christ wished in him to prefigure His own advent, and to say that John was in the spirit of Elias. And what John was to the first advent, that will Elias be to the second advent. As there are two advents of the Judge, so are there two heralds. The Judge indeed was the same, but the heralds two, but not two judges. It was needful that in the first instance the Judge should come to be judged. He sent before Him His first herald; He called him Elias, because Elias will be in the second advent what John was in the first.
For mark, beloved brethren, how true it is what I say. When John was conceived, or rather when he was born, the Holy Spirit prophesied that this would be fulfilled in him: "And he shall be," he said, "the forerunner of the Highest, in the spirit and power of Elias." What signifieth "in the spirit and power of Elias"? In the same Holy Spirit in the room of Elias. Wherefore in room of Elias? Because what Elias will be to the second, that John was to the first advent. Rightly therefore, speaking literally, did John reply. For the Lord spoke figuratively, "Elias, the same is John:" but he, as I have said, spoke literally when he said, "I am not Elias." Neither did John speak falsely, nor did the Lord speak falsely; neither was the word of the herald nor of the Judge false, if only thou understand. But who shall understand? He who shall have imitated the lowliness of the herald, and shall have acknowledged the loftiness of the Judge. For nothing was more lowly than the herald. My brethren, in nothing had John greater merit than in this humility, inasmuch as when he was able to deceive men, and to be thought Christ, and to have been received in the place of Christ (for so great were his grace and his excellency), nevertheless he openly confessed and said, "I am not the Christ." "Art thou Elias?" If he had said I am Elias, it would have been as if Christ were already coming in His second advent to judge, not in His first to be judged. As if saying, Elias is yet to come, "I am not," said he, "Elias." But give heed to the lowly One before whom John came, that you may not feel the lofty One before whom Elias came. For thus also did the Lord complete the saying: "John the Baptist is he which is to come." He came as a figure of that in which Elias is to come in his own person. Then Elias will in his own proper person be Elias, now in similitude he was John. Now John in his own proper person is John, in similitude Elias. The two heralds gave to each other their similitudes, and kept their own proper persons; but the Judge is one Lord, whether preceded by this herald or by that.
Having said by way of explanation, he confessed, I am not the Christ; he tries to show how or in what manner the confession was made; and he appears to me to wish thereby to lay bare the ill-instructedness of the Jews. For professing themselves to be wise they became fools, and puffed up at their knowledge of the Law, and ever putting forward the commandments of Moses and asserting that they were perfectly instructed in the words of the holy Prophets, by their foolish questions they are convicted of being wholly uninstructed. For the hierophant Moses saying that the Lord should be revealed as a Prophet foretold to the children of Israel, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto Him shall ye hearken; according to all that thou desiredst of the Lord thy God in Horeb. The blessed Isaiah, introducing to us the forerunner and fore-messenger, says, The voice of one crying in the wilderness Prepare ye the way of the Lord, make His paths straight: and in addition to these the Prophet Joel 13 says of |127 the Tishbite (he was Elias) Behold, I send you Elijah the Tishbite 14 who shall turn the heart of the fathers to the children, and the disobedient to the wisdom of the just, lest I come and smite the earth with a curse.
There being then three, who were promised should come, Christ and John and Elias, the Jews expect that more will come, that they may rightly hear, Ye do err not knowing the Scriptures. For when they enquired of the blessed Baptist and learned that he was not the Christ, they answer, What then? art thou Elias? and on his saying I am not, when they ought to have asked respecting the fore-runner (for he it was that remained) they ignorantly return to Christ Himself, Who was revealed through the Law as a Prophet. For see what they say, not knowing what was told them through Moses, Art thou the Prophet? and he answered, No. For he was not the Christ, as he had already before declared.
These words gave rise to a very different question. In another place, our Lord, when asked by His disciples concerning the coming of Elias, replied, If ye will receive it, this is Elias. (Mat. 11:14) But John says, I am not Elias. How is he then a preacher of the truth, if he agrees not with what that very Truth declares?
But if we examine the truth accurately, that which sounds inconsistent, will be found not really so. The Angel told Zacharias concerning John, He shall go before Him in the spirit and power of Elias. (Luke 1:17) As Elias then will preach the second advent of our Lord, so John preached His first; as the former will come as the precursor of the Judge, so the latter was made the precursor of the Redeemer. John was Elias in spirit, not in person: and what our Lord affirms of the spirit, John denies of the Person: there being a kind of propriety in this; viz. that our Lord to His disciples should speak spiritually of John, and that John, in answering the carnal multitude, should speak of his body, not of his spirit.
But when the statement of our Redeemer from another reading is brought to mind, a very complex question arises for us from the words of this reading. For in another place, when asked by his disciples about the coming of Elijah, the Lord replied: "Elijah has already come, and they did not recognize him, but did to him whatever they wished. And if you wish to know, John himself is Elijah." But when John was asked, he says: "I am not Elijah." What is this, dearest brothers, that what Truth affirms, the prophet of Truth denies? For "He is" and "I am not" are very different from each other. How then is he a prophet of Truth if he does not agree with the words of that same Truth? But if the truth itself is carefully examined, what sounded contradictory between them is found not to be contradictory. For the angel says to Zechariah concerning John: "He will go before him in the spirit and power of Elijah." He is said to be coming in the spirit and power of Elijah because just as Elijah will precede the second coming of the Lord, so John preceded the first. Just as the former will be the precursor of the Judge, so the latter was made the precursor of the Redeemer. John therefore was Elijah in spirit; he was not Elijah in person. What the Lord therefore declares concerning the spirit, John denies concerning the person, since it was also fitting that the Lord should speak to his disciples a spiritual statement about John, and that John should answer the carnal crowds not about his spirit but about his body. Therefore what John said seems to be contrary to truth, yet he did not depart from the path of truth.
When in another place his disciples asked our Lord about the coming of Elijah, he answered, "Elijah has already come, and they did not know him but did to him whatever they please; and if you want to know, John is Elijah." John, when he was asked, said, "I am not." …If we carefully examine truth himself, what sounded contradictory is found to be not contradictory. The angel said to Zechariah, of the promised birth of John, that "he will come in the spirit and power of Elijah." This is said because just as Elijah is the forerunner of the Lord's second coming, so was John the forerunner of his first; as Elijah will come as the forerunner of the Judge, so was John the forerunner of the Redeemer. John, then, was Elijah in spirit; he was not Elijah in person. What the Lord spoke of the spirit, John denied of the person. It was right that the Lord should make a spiritual assertion about John to his disciples and that John should answer the same question to the materialistic crowds not about his spirit but about his body. What John said appears to contradict truth, yet he did not depart from the path of truth. FORTY GOSPEL HOMILIES 4.
For it has been established that those who sent knew that John had been born of Zechariah and Elizabeth, and even more so that those who were sent, since they belonged to the priestly house and would not be unaware of the incredible good offspring of so renowned a fellow kinsman as Zechariah, also knew. What did they have in mind then when they asked, "Are you Elijah?" since they were men who had read that he was taken up as though into heaven and they were waiting for his coming? Perhaps, then, since they expect Elijah before Christ at the consummation, and Christ after him, they seem to ask figuratively, as it were, "Are you the one who announces in advance the word that will precede Christ at the consummation?" He wisely responds to this, "I am not." …
It is not strange, therefore, that, just as in the case of the Savior—although many knew of his birth from Mary, others were deceived—so also in the case of John, some were aware of his birth from Zechariah, but others were in doubt whether the awaited Elijah had appeared in the person of John.
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SUMMARY
John 1:21 records a pivotal moment in the interrogation of John the Baptist by a delegation of priests and Levites from Jerusalem. Following his emphatic denial of being the Christ, the religious leaders press him further on his identity, specifically asking if he is Elijah or "that Prophet" foretold in the Old Testament. John's direct and unequivocal "I am not" and "No" serve to clarify his unique role as a forerunner, not the fulfillment of these specific messianic expectations, thereby redirecting attention away from himself and towards the one whose way he was preparing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several effective literary devices. Interrogation is central, as the entire interaction is framed as a series of questions posed by the Jewish delegation, reflecting their urgent need to understand John's identity and authority. This creates a sense of tension and anticipation. Repetition is also evident in John's consistent denials ("I am not," "No"). This repeated negation emphasizes his unwavering humility and his clear understanding of his own role, preventing any ambiguity about his identity. Furthermore, there is an element of Foreshadowing, as John's denials, while seemingly absolute, subtly set up Jesus' later clarification regarding John's fulfillment of the Elijah prophecy in a spiritual sense. Finally, the passage utilizes Contrast between the expectations of the religious leaders and John's humble self-identification, highlighting the difference between human assumptions and divine calling.
THEOLOGICAL AND THEMATIC CONNECTIONS
John's emphatic denials in John 1:21 are not merely a matter of personal humility but carry profound theological weight. By refusing to claim the titles of Elijah or "that Prophet," John reinforces the singularity of Christ's identity and the unique nature of his own preparatory ministry. He ensures that all attention remains fixed on the one who is to come, preventing any human figure from eclipsing the Messiah. This act of self-effacement is a powerful theological statement about the nature of true servanthood and the importance of pointing beyond oneself to God's ultimate revelation. John's denials also highlight the distinction between literal fulfillment of prophecy and spiritual fulfillment, as Jesus later affirms John's role as the spiritual Elijah. This passage thus serves as a theological anchor, clarifying roles and redirecting focus to the central figure of salvation history.
REFLECTION AND APPLICATION
John the Baptist's unwavering clarity and humility in John 1:21 offer a profound model for believers today. In a world that often pressures us to adopt identities or roles that are not truly ours, John's example teaches us the freedom and power that come from embracing our God-given purpose without seeking personal glory or validation. His consistent pointing away from himself and towards Jesus reminds us that our ultimate calling is to glorify Christ, not ourselves. This passage challenges us to discern our unique place in God's kingdom, to be content with the role He has assigned, and to faithfully prepare the way for His presence and work in our spheres of influence. It encourages us to cultivate a spirit of humility, ensuring that our lives consistently direct others to the true source of hope and salvation, Jesus Christ.
Questions for Reflection
FAQ
Why did John deny being Elijah if Jesus later said he was?
Answer: John's denial in John 1:21 should be understood in light of the specific expectation of the Jewish delegation. They were likely anticipating a literal, bodily return of the prophet Elijah, perhaps even a resurrection. John, being a new person born of Zacharias and Elizabeth, rightly denied being that literal, resurrected Elijah. However, Jesus later clarified that John fulfilled the prophecy of Elijah in a spiritual sense, coming "in the spirit and power of Elias" (Luke 1:17) and being the "Elias, which was for to come" (Matthew 11:14). John's denial thus prevents misunderstanding about his physical identity while Jesus' affirmation reveals his prophetic fulfillment.
Who was "that prophet" the delegation was asking about?
Answer: "That prophet" refers to the specific prophecy in Deuteronomy 18:15, where Moses declared, "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." This prophecy was widely understood by the Jews to refer to a great prophet who would arise before or with the Messiah, similar to Moses in his authority and miraculous signs. John's denial of being "that prophet" further clarifies that he is not the ultimate fulfillment of this prophecy, but rather a forerunner to the one who truly is the ultimate Prophet, Jesus Christ, who is indeed "like Moses" but infinitely greater.
CHRIST-CENTERED FULFILLMENT
John the Baptist's emphatic denials in John 1:21 serve as a powerful Christ-centered fulfillment, not in what John is, but in what he is not, thereby directing all attention to the true Messiah. By refusing to claim the titles of Elijah or "that Prophet," John meticulously clears the stage for Jesus. He ensures that no human figure, however significant, could be mistaken for the long-awaited Christ. This self-effacing posture magnifies Jesus' unique identity as the ultimate fulfillment of all Old Testament prophecies. John's ministry, culminating in his pointing to Jesus as the Lamb of God who takes away the sin of the world, perfectly illustrates the principle that all prophetic activity and preparatory work ultimately find their purpose and meaning in Christ. Jesus is the Prophet like Moses to whom all must listen, the Son of Man who came to give His life as a ransom, and the Messiah who fulfills every expectation. John's denials, therefore, are a testament to the singular supremacy of Jesus Christ, the one to whom all Scripture bears witness and in whom all God's promises are Yes and Amen.