Who Is “That Prophet” in John 1:19–21?

This page asks a narrow question: why does John 1 distinguish “that Prophet” from both the Messiah and Elijah, and what kind of expectation does that distinction preserve?

Why does this page matter? Because it gathers the biblical background most often read as pointing to a coming prophet distinct from both Elijah and the expected Messiah.

The questions directed at John the Baptist in the Gospel of John are striking. He is first asked, “Are you the Christ?” — he denies it. Then he is asked, “Are you Elijah?” — he again replies, “I am not.” Finally, he is asked, “Are you that Prophet?” — and John answers, “No.”

This threefold interrogation reveals that the first-century Jews distinguished three separate figures: the Messiah, Elijah, and “that Prophet.” The fact that “that Prophet” is asked about as a figure distinct from both the Messiah and Elijah is particularly significant, for it points to an independently expected prophetic figure in the expectation of the time.

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, 'Who art thou?' And he confessed, and denied not; but confessed, 'I am not the Christ.' And they asked him, 'What then? Art thou Elias?' And he saith, 'I am not.' 'Art thou that Prophet?' And he answered, 'No.'”

The threefold distinction in this passage suggests that in Jewish expectation there existed a prophet awaited separately from both the Messiah and Elijah. But who is this “that Prophet” about whom John was questioned? The background to this inquiry is found most clearly in Deuteronomy 18.

The Prophet Foretold in Deuteronomy 18

In the eighteenth chapter of Deuteronomy, God addresses Moses as follows:

“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.”

The person spoken of in this verse is not merely any future prophet. The text describes a specific individual possessing particular qualities. Two expressions in particular command attention: “from among their brethren” and “like unto thee.”

The Expression “From Among Their Brethren”

It is noteworthy that Deuteronomy 18 does not say “from among themselves” or “from among the Children of Israel,” but rather “from among their brethren.” This expression should not be understood in the casual modern sense of a general term of kinship. The Children of Israel were a community defined by lineage, genealogy, and tribal affiliation. Words such as “brethren,” “sons,” and “seed” accordingly carried more specific and deeper meaning in their language.

Moreover, the address is not to a single individual but to the entire community descended from Jacob. When such a community is addressed and told that a prophet will arise “from among their brethren,” this suggests not someone from within their own ranks but rather someone from a kindred yet distinct line of descent. From this perspective, the possibility of a prophet descending from a line related to, yet separate from, the Israelites comes to the fore — and the descent of Prophet Muhammad from the line of Ishmael accords with this interpretation.

What Does “Like Unto Thee” Signify?

The second defining aspect of Deuteronomy 18 is the expression “like unto thee.” The person spoken of is not merely a prophet who receives revelation, but a prophet who resembles Moses in specific respects.

Resemblance to Moses may be considered along the following dimensions:

• Being a messenger who receives divine revelation: A prophet who, like Moses, receives revelation from God and communicates the divine message to humanity.
• Bringing divine ordinances: Not merely an exhorter, but a messenger who delivers commandments pertaining to belief, worship, and the ordering of life.
• Leading a community: Not merely a preacher addressing individuals, but a leader who guides and directs an entire community.
• Establishing a legal and social order: One who leads the formation of a system shaping both the religious and social life of a people.
• Bringing about great transformations during his lifetime: A prophet whose mission produced momentous historical consequences and altered the course of his society within his own era.
• His struggle bearing historical weight: The struggle waged with his people, his opponents, and the society in which he lived being of not merely individual but communal and historical scale.

Measured by these criteria, the prophet foretold in Deuteronomy 18 would be expected to possess these qualities.

Which Prophet Fits This Description?

Considered within this framework, John the Baptist does not fit this profile. He was a great prophet, yet he is not portrayed as one who established a religious and social order, governed a people, and led far-reaching historical transformations in the manner of Moses.

Jesus, peace be upon him, is a central and exalted prophet; yet in the New Testament narrative he is not depicted as one who founded a new legal-social order and led his people within that framework in the manner of Moses.

By contrast, Prophet Muhammad — in receiving revelation, delivering divine commandments, leading a community, establishing a legal and social order, and guiding momentous historical transformations during his own lifetime — emerges as the prophet who most conspicuously resembles Moses.

In conclusion, the questions put to John in John 1:19–21 — “Are you the Christ?”, “Are you Elijah?”, “Are you that Prophet?” — demonstrate that these three figures were regarded as distinct from one another. Deuteronomy 18, in turn, describes this prophet as one who would arise “from among their brethren” and would be “like unto” Moses.

See also: Biblical Passages and the Coming Messenger

For common contradiction claims concerning the four canonical Gospels, as well as further objections raised against Barnabas, see claims of contradiction and inconsistency.