John 7:40 · Bible study
John 7:40 Commentary: The Prophet
Greek · 11 what the commentators say
Meaning in one sentence
Explore John 7:40: Did the crowd see Jesus as the Messiah when they called him 'the Prophet'? Analysis of grammar, context, and the interpretive debate.
Research Summary
- Meaning: In response to Jesus’ living-water proclamation, some in the crowd identified him as “the Prophet” of Deuteronomy, an honour but possibly a limited one, distinct from full messianic confession.
- Key words: Elegon (imperfect, “were saying”) shows ongoing, unsettled talk; alēthōs (“truly”) affirms his genuineness; prophētēs with the article points to a specific expected figure.
- Main debate: Did “the Prophet” refer to the Messiah (John 6:14) or to a distinct forerunner (John 1:21)? The context keeps both possibilities alive.
- Theological theme: Partial confession, the gap between recognising Jesus’ divine credentials and embracing him as the Christ.
- Best use: Teaching on incremental faith; examining the difference between intellectual agreement and saving trust.
Translation Comparison
BSB Berean Standard Bible 2020
On hearing these words, some of the people said, “This is truly the Prophet.”
WEB World English Bible 2000
Many of the multitude therefore, when they heard these words, said, “This is truly the prophet.”
KJV King James Version 1769
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
ASV American Standard Version 1901
Some of the multitude therefore, when they heard these words, said, This is of a truth the prophet.
YLT Young's Literal Translation 1898
Many, therefore out of the multitude, having heard the word, said, `This is truly the Prophet;'
Darby Darby Bible 1890
[Some] out of the crowd therefore, having heard this word, said, This is truly the prophet.
Douay-Rheims Douay-Rheims Bible 1899
Of that multitude therefore, when they had heard these words of his, some said: This is the prophet indeed.
Translations in other languages (10 available)
Entonces algunos de la multitud, oyendo este dicho, decían: Verdaderamente éste es el profeta.
Então muitos da multidão, ouvindo esta palavra, diziam: Verdadeiramente este é o Profeta.
Des gens de la foule, ayant entendu ces paroles, disaient: Celui-ci est vraiment le prophète.
Viele nun vom Volk, die diese Rede hörten, sprachen: Dieser ist wahrlich der Prophet.
Velen dan uit de schare, deze rede horende, zeiden: Deze is waarlijk de Profeet.
Una parte dunque della moltitudine, udite quelle parole, diceva: Questi è davvero il profeta.
Wiele ich tedy z owego ludu słysząc te słowa, mówili: Tenci jest prawdziwie on prorok.
Многие из народа, услышав сии слова, говорили: Он точно пророк.
眾人 聽見 這 話，有的說：「這 真 是 那先知。」
When these words came to their ears, some of the people said, This is certainly the prophet.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 7:40
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that John 7:40 records a partial, divided response to Jesus' teaching at the Feast of Tabernacles. When the crowd said “This is truly the Prophet,” they echoed Deuteronomy 18:15, which promised a prophet like Moses. But what did they mean?
Adam Clarke and Matthew Henry note that many Jews distinguished “the Prophet” from the Messiah, expecting a forerunner, possibly Elijah or Jeremiah raised from the dead. Others, as Barnes points out, thought the Prophet would precede the Messiah. John 1:21 supports this: the priests asked John the Baptist if he was “the Prophet,” separating it from being the Christ. Yet John 6:14 shows that after the feeding of the 5,000, the people said “This is truly the prophet who comes into the world,” ready to make him king, a messianic confession.
The Greek verb elegon (“were saying”) is imperfect, indicating the crowd’s ongoing, developing talk. They did not speak with a settled conviction. This grammatical detail matches Calvin’s assessment: the crowd saw something divine in Jesus and called him a Prophet, but stopped short of confessing him as the Son of God. Their confession was a beginning, not a conclusion, and that is where grace often meets us, not in full comprehension but in the first honest step toward him.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Messianic identification: John 6:14 shows a crowd saying 'This is truly the prophet' and then wanting to make Jesus king, which links 'the Prophet' to messianic expectation.
- Forerunner identification: John 1:21 distinguishes 'the Prophet' from the Christ; the crowd in John 7 later separates the two (v.41 says 'Others said, This is the Christ' — a different group).
- Incomplete faith view: Calvin, Gill, and others conclude that the crowd perceived something supernatural but stopped short of the full confession required for salvation. The imperfect verb 'were saying' suggests an unsettled opinion, not settled faith.
What is clear: The crowd identified Jesus as at least the promised Prophet of Deuteronomy, a figure of great significance sent by God, and this recognition divided them rather than uniting them in conviction.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of 'the Prophet' | The title refers to the figure promised in Deuteronomy 18:15, a prophet like Moses. | Some Christians (and many in the crowd) see this as a direct reference to the Messiah; others view it as a separate forerunner figure who would precede the Christ. John 6:14 supports the first view; John 1:21 supports the second. |
| The crowd's level of understanding | The crowd recognized Jesus as a divinely sent figure of great significance. | Protestant commentators like Calvin and Gill emphasize that their knowledge was partial and insufficient for saving faith. Catholic and Eastern Orthodox traditions agree it fell short of full faith but may see it as a preparatory step. All agree it was incomplete. |
| The relationship of this confession to true faith | Confessing Jesus as a prophet does not equate to confessing him as Lord and Christ; the passage shows the crowd was divided and had not yet moved to full discipleship. | Some traditions (e.g., Pentecostal, evangelical) use this to warn against 'mere head knowledge'. Others (e.g., Catholic) see it as the beginning of faith that could grow through grace. The dividing line is whether this confession was a seed of saving faith or a marker of unbelief. |
| The manuscript variation, 'many' vs. 'some' | The best manuscripts (P66, Sinaiticus, Vaticanus) read 'some of the multitude' rather than 'many'. This nuance does not change the basic story. | None; the textual support is clear, and modern translations (BSB, ASV) follow the critical text. The older KJV reading 'many' is not preferred, but no major interpretive conflict arises. |
Historical & Cultural Context
John sets this scene at the close of the Feast of Tabernacles, the most joyful festival of the Jewish year. For seven days pilgrims lived in booths, remembering the wilderness wanderings, while priests poured water from the Pool of Siloam at the altar, a celebration of rain and the coming messianic age. On the eighth day, a solemn assembly, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink!” He was claiming to be the source of the living water of the Spirit. The crowd had just heard this staggering claim.
The phrase “the Prophet” is drawn from Deuteronomy 18:15, where Moses announces that God will raise up a prophet like him. By the first century, Jewish expectation had broadened. Some texts (like 1 Maccabees 4:46) speak of a prophet who would settle disputed matters at the end of days. The Dead Sea Scrolls mention both a Prophet and a Messiah as distinct figures. Malachi 4:5 promised Elijah before the great day of the Lord. So the crowd’s cry “This is truly the Prophet!” tapped into a living stream of hope, but one that was not fixed in meaning.
Lange’s commentary notes that the feast concluded with “general jubilee” and “splendid ceremonies.” In that charged moment, Jesus’ words provoked a division. Some said “This is the Christ,” while others objected that the Christ could not come from Galilee. The crowd who called him “the Prophet” may have been those unwilling to go as far as calling him Messiah, yet unable to dismiss him. Their partial identification reveals how people can sense the divine in Jesus without yet placing their whole trust in him. The festival’s climactic joy became a backdrop for decision.
Textual Notes
The critical text (NA28, UBS5) reads ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων (“some of the multitude therefore, when they heard these words”), with the word “some” implied by the construction rather than stated. The Byzantine majority tradition includes Πολλοὶ (“many”), which the KJV and Geneva Bible follow. The difference is minor: both describe a significant portion of the crowd, not all. No other meaningful variant affects interpretation. Vincent's Word Studies notes that the better reading is “some” rather than “many.”
Reception History
From the early church onward, John 7:40 has been read as an example of incomplete faith. Origen and Chrysostom contrasted the crowd’s “Prophet” confession with the full confession of Peter (“You are the Christ, the Son of the living God”). In medieval exegesis, the verse illustrated the difference between the literal sense of prophecy and its fulfillment in Christ. The Reformation saw Calvin using it to show that intellectual approval of Christ’s teaching does not equal saving faith, a theme echoed in Puritan sermons. Modern interpreters continue to parse the crowd’s mindset, using the verse to explore how people can be drawn to Jesus without yet committing to him as Lord. Across traditions, it remains a pastorally rich text for teaching about the journey from curiosity to discipleship.
Preaching This Verse
Three-point outline
- The partial confession. The crowd calls Jesus “the Prophet”, a title that honours him but falls short of “the Christ.” They recognise a true spokesman from God, yet they stop at the threshold of full faith. This mirrors many who admire Jesus as a teacher but never bow to him as Lord.
- The division he causes. Verse 43 says “a division arose in the multitude because of him.” One group said he was the Prophet, another said he was the Christ, others doubted, and some wanted to arrest him. The preaching of Jesus never leaves people neutral.
- The incomplete picture. Those who said “the Prophet” may have thought of a forerunner, not the Messiah himself. Their understanding was like a map that names the country but not the capital, true, but not the whole truth. Jesus came to fill in every blank.
Five-point outline
- Jesus’ claim at the feast: He is the source of living water (vv.37, 39).
- The crowd’s response: some saw him as the Prophet of Deuteronomy (v.40).
- Others went further: “This is the Christ” (v.41a).
- Objection from Scripture: the Christ comes from Bethlehem, not Galilee (vv.41b, 42).
- The result: division, not yet faith (vv.43, 44).
Illustration hooks
- A student who can list all of Jesus’ miracles but has never prayed to him.
- A voter who says “he’s a good candidate” but never drives to the polling booth.
- A watch that tells the time accurately but has no alarm, it shows the hour but cannot wake you.
Questions your congregation is asking
- Is it enough to call Jesus a prophet? What else must I believe?
- Why did the crowd get it partly right but still miss the point?
- How can I know if my own confession of Jesus is complete or just a step along the way?
Leading a Discussion
This verse captures a moment when the crowd heard Jesus’ astonishing invitation to come and drink, and they responded with a partial truth: “This is truly the Prophet.” But that title meant different things to different people. As you discuss this passage, consider what it means to move from a correct description of Jesus to personal trust in him. The text does not condemn the crowd, it simply shows where they stood. Let your group be honest about their own understanding and ask what might help them go deeper.
Discussion questions
- Why do you think some of the crowd said “the Prophet” rather than “the Christ”? What expectations did that title raise?
- Read Deuteronomy 18:15. How does Moses’ promise shape what the crowd expected from “the Prophet”?
- The Greek verb elegon (“were saying”) is in the imperfect tense, it indicates ongoing, repeated speech. How does that affect how you understand their confession?
- Compare John 7:40 with John 6:14 and John 1:21. In what ways are the identifications of “the Prophet” the same, and in what ways are they different?
- Verse 43 says a division arose because of Jesus. Why does a partial understanding of Jesus lead to conflict, not peace?
- In what ways might we today call Jesus “the Prophet”, acknowledging his authority while refusing to let him be Lord of our lives?
- What would it take for someone who says “this is the Prophet” to move to saying “this is my Lord and my God”?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 21:11 | The multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.” |
| John 1:21 | They asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” |
| John 6:14 | When therefore the people saw the sign which Jesus did, they said, “This is truly the prophet who comes into the world.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the crowd referred to Jesus as the Prophet promised by Moses, but many mistakenly distinguished this Prophet from the Messiah. Some thought the Prophet would be a resurrected ancient figure who would come before the Messiah, while others correctly understood that the Prophet and the Messiah were one and the same.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the title "the Prophet" refers to the expected forerunner of the Messiah, specifically Elijah or Jeremiah. This matches the popular speculation about Jesus' identity recorded in Matthew 16.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that when some in the crowd called Jesus "the Prophet," they were distinguishing him from the Messiah. Some expected the prophet of Deuteronomy 18:15 to be a forerunner rather than the Messiah himself. The commentator stresses that here the two roles are treated as separate.
Geneva Bible Notes Reformed 1599
The note explains that the people's exclamation identifies Jesus as the specific Prophet Moses promised in Deuteronomy. They are not speaking of a general prophet but of that one, the Messiah whom God would raise up from among Israel and who would speak God's words with unmatched authority.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the crowd calling Jesus “the prophet” meant less than it sounds. They did not necessarily confess him as the Messiah, but as an extraordinary prophet distinct from the Messiah or one of the old prophets raised from the dead. Their recognition was true but incomplete.
Jamieson-Fausset-Brown Commentary Protestant 1871
Many . . . when they heard this . . . said, Of a truth, &c.—The only wonder is they did not all say it. "But their minds were blinded."
Lange's Commentary Reformed 1857
Lange argues that Jesus spoke on the eighth day of the Feast of Tabernacles, the one day when the water-drawing ceremony did not occur. The absence of the ritual left the people with a conscious need, making it the ideal moment for Jesus to offer Himself as the true source of living water.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that Jesus gave this invitation on the last and greatest day of the Feast of Tabernacles, when the largest crowd was gathered and about to go home. He sees this timing as deliberate: Christ offered the gospel call as a parting word, meant to stay with them after the feast ended.
Vincent's Word Studies Evangelical 1887
Vincent notes that the best ancient manuscripts omit the word "many" and read "these words" instead. He points to the Revised Version as following this more reliable reading, tying it back to the prophetic context.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the prophet mentioned in the verse specifically as the forerunner of the Messiah. He treats this figure as the one people were expecting to prepare the way for Christ's coming, not merely a general prophetic voice.