The leaders asked John if he was Elijah because messianic expectation was high then due to Daniel"s prediction that dated the appearance of Messiah then ( Daniel 9:25). Malachi had predicted that Elijah would return to herald the day of the Lord that Messiah would inaugurate ( Malachi 4:5-6). [source][source][source]
"Popularly it was believed that Elijah would anoint the Messiah, and thereby reveal his identity to him and to Israel (see Justin, Apology 351)." [1][source]
When John the Baptist denied being Elijah, he was denying being Elijah himself. His dress, diet, lifestyle, and ministry, however, were very similar to Elijah"s. [source][source][source]
The prophet whom the leaders had in mind when they asked their third question was the prophet that Moses had predicted would come ( Deuteronomy 18:15-18). Merrill pointed out that of the42New Testament citations of Deuteronomy 18:15-19, 24of them appear in John"s Gospel. [2] This prophet would bring new revelation from God and might lead the Israelites in a new Exodus and overcome their oppressors. The Jews incorrectly failed to identify this prophet with Messiah (cf. John 7:40-41). In contrast, the earliest Christian preachers contended that "the prophet" was identical with the Messiah (cf. Acts 3:22). John the Baptist claimed that he was not that long-expected prophet any more than he was the Messiah or Elijah. [source][source][source]
Context Summary
John 1:14-28 - The Voice Of Promise
Note that the Revised Version changes the words was made to became, John 1:14. Evidently Jesus had existed before this becoming; and evidently there was a process of self-limitation. Dwelt, that is, tabernacled. As the Shechinah light was veiled by the curtain of the Tabernacle, so the divine essence in Jesus was veiled by His humanity, though it shone out at the Transfiguration. He was full of grace, the unmerited love of God; full of truth, coming to bear witness to it; full of glory, that of the only begotten Son. There are many sons, but only one Son.
What a beautiful testimony John the Baptist gave! He was not the Christ, not Elijah (except in spirit), not the expected prophet, but just a voice, announcing the Christ and dying away. He was content to decrease before the greater whom he had been taught to expect and was sent to herald. There is a sense in which the preacher of repentance must always precede the Christ. There must be a putting away of known sin, previous to the recognition of the Lamb of God. But how great must Christ be, when so noble a man as the Baptist felt unworthy to unloose His sandals! [source]
Chapter Summary: John 1
1The divinity, humanity, office, and incarnation of Jesus Christ 15The testimony of John 39The calling of Simon and Andrew, Philip and Nathanael
Greek Commentary for John 1:21
And they asked him [και ηρωτησαν αυτον] Here the paratactic και kai is like the transitional ουν oun (then). What then? Argumentative ουν oun like Paul‘s τι ουν ti oun in Romans 6:15. Quid ergo? Art thou Elijah? The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Malachi 4:5. In Mark 9:11. Jesus will identify John with the Elijah of Malachi‘s prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. He saith Vivid dramatic present. I am not Short and blunt denial. Art thou the prophet? “The prophet art thou?” This question followed naturally the previous denials. Moses (Deuteronomy 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts 3:22; Acts 7:37), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matthew 16:14). And he answered First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομαι apokrinomai to give a decision from myself, to reply. No Shortest possible denial. [source]
What then? Art thou Elias? [] Better, as Rev., Elijah. Some authorities read, What then art thou? Elijah? Elijah, predicted in Malachi 4:5, as the forerunner of the day of the Lord. [source]
No [] Observe how the successive denials become shorter. [source]
Reverse Greek Commentary Search for John 1:21
Matthew 11:14This is Elijah [αυτος εστιν Ελειας] Jesus here endorses John as the promise of Malachi. The people understood Malachi 4:1 to mean the return of Elijah in person. This John denied as to himself (John 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Matthew 17:12). He emphasizes the point: “He that hath ears to hear, let him hear.” [source]
Matthew 17:12Elijah is come already [Ελειας ηδη ηλτεν] Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John 1:21). [source]
Luke 1:17In the spirit and power of Elijah [εν πνευματι και δυναμει Ελεια] See Isaiah 40:1-11; Malachi 3:1-5. John will deny that he is actually Elijah in person, as they expected (John 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matthew 17:12).Hearts of fathers (καρδιας πατερων kardias paterōn). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
John 1:22They said therefore [ειπαν ουν] Second aorist active indicative of defective verb ειπον eipon with α a instead of usual ο o Note ουν oun inferential here as in John 1:21 though often merely transitional in John. Who art thou? Same question as at first (John 1:19), but briefer. That we give answer Final use of ινα hina with second aorist active subjunctive of διδωμι didōmi with αποκρισιν apokrisin from αποκρινομαι apokrinomai above, old substantive as in Luke 2:47. To those that sent Dative case plural of the articular participle first aorist active of πεμπω pempō What sayest thou of thyself? This time they opened wide the door without giving any hint at all. [source]
John 2:22When therefore he was raised from the dead [οτε ουν ηγερτη εκ νεκρων] First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
John 6:14Saw the sign which he did [ιδοντες α εποιησεν σημεια] “Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
John 7:40Some of the multitude [εκ του οχλου] Τινες Tines (some) to be supplied, a common Greek idiom. Of a truth “Truly.” See John 1:47. The prophet The one promised to Moses (Deuteronomy 18:15) and long expected. See note on John 1:21. Proof of the deep impression made by Jesus. [source]
Acts 3:22Like unto me [ως εμε] As me, literally; Moses (Deuteronomy 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (John 1:21). God spoke to Moses face to face (Exodus 33:11) and he was the greatest of the prophets (Deuteronomy 34:10). [source]
Parse: Noun, Nominative Masculine Singular
Root: Ἠλίας
Sense: a prophet born at Thisbe, the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah.
Greek Commentary for John 1:21
Here the paratactic και kai is like the transitional ουν oun (then). What then? Argumentative ουν oun like Paul‘s τι ουν ti oun in Romans 6:15. Quid ergo? Art thou Elijah? The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Malachi 4:5. In Mark 9:11. Jesus will identify John with the Elijah of Malachi‘s prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. He saith Vivid dramatic present. I am not Short and blunt denial. Art thou the prophet? “The prophet art thou?” This question followed naturally the previous denials. Moses (Deuteronomy 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts 3:22; Acts 7:37), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matthew 16:14). And he answered First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομαι apokrinomai to give a decision from myself, to reply. No Shortest possible denial. [source]
Better, as Rev., Elijah. Some authorities read, What then art thou? Elijah? Elijah, predicted in Malachi 4:5, as the forerunner of the day of the Lord. [source]
Rev., “the prophet.” According to the Greek order, the prophet art thou. See Deuteronomy 18:15, and compare Acts 3:22; Acts 7:37; John 1:46; John 6:14. [source]
Observe how the successive denials become shorter. [source]
Reverse Greek Commentary Search for John 1:21
Jesus here endorses John as the promise of Malachi. The people understood Malachi 4:1 to mean the return of Elijah in person. This John denied as to himself (John 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Matthew 17:12). He emphasizes the point: “He that hath ears to hear, let him hear.” [source]
Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John 1:21). [source]
See Isaiah 40:1-11; Malachi 3:1-5. John will deny that he is actually Elijah in person, as they expected (John 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matthew 17:12).Hearts of fathers (καρδιας πατερων kardias paterōn). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
See on John 1:21. [source]
Second aorist active indicative of defective verb ειπον eipon with α a instead of usual ο o Note ουν oun inferential here as in John 1:21 though often merely transitional in John. Who art thou? Same question as at first (John 1:19), but briefer. That we give answer Final use of ινα hina with second aorist active subjunctive of διδωμι didōmi with αποκρισιν apokrisin from αποκρινομαι apokrinomai above, old substantive as in Luke 2:47. To those that sent Dative case plural of the articular participle first aorist active of πεμπω pempō What sayest thou of thyself? This time they opened wide the door without giving any hint at all. [source]
First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
“Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
Τινες Tines (some) to be supplied, a common Greek idiom. Of a truth “Truly.” See John 1:47. The prophet The one promised to Moses (Deuteronomy 18:15) and long expected. See note on John 1:21. Proof of the deep impression made by Jesus. [source]
As me, literally; Moses (Deuteronomy 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (John 1:21). God spoke to Moses face to face (Exodus 33:11) and he was the greatest of the prophets (Deuteronomy 34:10). [source]