They replied
This phrase indicates a response from the disciples to Jesus' question about who people say He is. The Greek word used here is "hoi de eipan," which reflects a collective response, suggesting a consensus among the disciples. This highlights the importance of community in understanding and interpreting Jesus' identity, a theme prevalent throughout the Gospels.

Some say John the Baptist
John the Baptist was a significant prophetic figure who prepared the way for Jesus. The mention of John here reflects the people's recognition of Jesus' powerful preaching and moral authority, similar to John's. Historically, John was known for his call to repentance and his role in baptizing Jesus, which might have led some to associate Jesus with him, especially after John's execution.

others say Elijah
Elijah was a revered prophet in Israel, known for his miracles and his role in turning the hearts of the people back to God. The expectation of Elijah's return before the coming of the Messiah (Malachi 4:5) might have led some to speculate that Jesus was Elijah reincarnated. This reflects the messianic expectations of the time and the hope for a prophetic figure who would restore Israel.

and still others, Jeremiah
Jeremiah was known as the "weeping prophet," and his ministry was marked by messages of judgment and hope. The association of Jesus with Jeremiah could be due to Jesus' own messages of impending judgment and His compassion for the people. Jeremiah's role in calling the nation to repentance parallels Jesus' call for a deeper, heart-based righteousness.

or one of the prophets
This phrase indicates a broader recognition of Jesus as a prophetic figure. The prophets were seen as God's messengers, and associating Jesus with them acknowledges His authoritative teaching and miraculous works. This reflects the people's struggle to fully grasp Jesus' unique identity as the Messiah, seeing Him instead as part of the prophetic tradition.

(14) And they said, Some say that thou art John the Baptist.--The passage is of the greatest possible interest as one of the very few that indicate the impressions shaped into beliefs that were floating among the people as to our Lord's character and mission. They were based, it will be seen in each case, upon a popular doctrine of transmigration, to which the Pharisees had given a place in their system of teaching. The great actors of the past were still in existence. They might, at any great national crisis, reappear to continue and complete their work. Each of the answers has a further special interest of its own. (1.) The identification of our Lord with the Baptist has already met us as coming from the lips of the tetrarch Antipas, adopted, but not originated, by him as explaining our Lord's mighty works (Matthew 14:2; Luke 9:7). (2.) The belief that Elijah had reappeared was of the same nature. He was expected as the forerunner of the Messiah (Malachi 4:5). The imagination of the people had at first seen in the Baptist the reappearance of the Tishbite, but he, though working in the spirit and power of Elijah, had disclaimed the character which was thus ascribed to him, and it was natural that the imagination of the people should now turn to One who appeared to them as simply continuing his work. The character of our Lord's recent miracles, corresponding as it did to that which was recorded as wrought by Elijah for the widow of Sarepta (1Kings 17:14), had probably strengthened that impression. (3.) The name of Jeremiah introduces a new train of legendary thought. The impression made by that prophet on the minds of men had led to something like a mythical after-growth. It was said that the spirit of Jeremiah had passed into Zechariah (see Note on Matthew 27:9), and on that assumption another reappearance might well seem probable. He, it was believed, had hidden the ark, and the tabernacle, and the altar of incense in a cave in "the mountain where Moses climbed up and saw the heritage of God"--i.e., in Nebo, or Pisgah (2 Maccabees 2:1-7)--and was expected to come and guide the people in the time "when God should gather His people together" to the place of concealment. He had appeared to Judas Maccabeus in a vision as "a man with grey hairs, and exceeding glorious," and as the guardian prophet of the people, praying for them and for the Holy City, had given him a golden sword as the gift of God (2 Maccabees 15:13-16). As the prophet who had foretold the new covenant and the coming of the Lord our Righteousness (Jeremiah 23:6; Jeremiah 31:31) he was identified, as thoroughly as Isaiah, with the Messianic expectations of the people. Something, we may add, there may have been in our Lord's human aspect, as a Man of sorrows and acquainted with grief, which may have helped to suggest this identification with the prophet who was, above all others of the goodly company, a prophet of lamentations and tears and woe. (4.) The last conjecture was more vague and undefined, and was probably the resource of those who were impressed with wonder at our Lord's words and works, and yet could not bring themselves to acknowledge Him as what He claimed to be. All the four conjectures, it will be seen, fell far short of the recognition of the Christ. . . . Verse 14. - John the Baptist. This was the opinion of Herod Antipas (Matthew 14:1, 2), who fancied that Christ was animated by the spirit of John the Baptist, or was actually that personage' revived; though it was noticed by others that John did no miracle (John 10:41), and lived a life in contrast to that of Christ (Matthew 11:18, 19). Elias; Elijah, who was taken up to heaven without dying, and was announced by Malachi (Malachi 4:5) as destined to return before the appearance of Messiah. Jeremias. Some opined that he was Jeremiah, who was expected to come as a precursor of Messiah (2 Esdras 2:18), and reveal the tabernacle, ark, and the altar of incense, which, according to the legend of 2 Macc. 2:4-7, he had hidden in Mount Nebo, "until the time that God gather his people again together, and receive them unto mercy." One of the prophets. One of the celebrated prophets of antiquity revived, restored to life again to prepare the way for the great consummation. The well known prediction of Moses (Deuteronomy 18:15) may have given rise to this idea. The four popular opinions here mentioned showed two facts - that Jesus had a high reputation among his contemporaries, and that he was by none at this time regarded as the Messiah. Even those who, after certain of his marvellous works, had been ready to honour him with that title, soon cooled in their ardour, and, checked by his reserve and the slanders of the Pharisees, learned to see in him only a wonder-worker or a precursor of the expected Prince and Liberator.

Parallel Commentaries ...


They replied,
εἶπαν (eipan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“Some
Οἱ (Hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

[say]
μὲν (men)
Conjunction
Strong's 3303: A primary particle; properly, indicative of affirmation or concession; usually followed by a contrasted clause with de.

John
Ἰωάννην (Iōannēn)
Noun - Accusative Masculine Singular
Strong's 2491: Of Hebrew origin; Joannes, the name of four Israelites.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Baptist;
Βαπτιστήν (Baptistēn)
Noun - Accusative Masculine Singular
Strong's 910: From baptizo; a baptizer, as an epithet of Christ's forerunner.

others [say]
ἄλλοι (alloi)
Adjective - Nominative Masculine Plural
Strong's 243: Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.

Elijah;
Ἠλίαν (Ēlian)
Noun - Accusative Masculine Singular
Strong's 2243: Elijah, the prophet. Of Hebrew origin; Helias, an Israelite.

and still
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

others,
ἕτεροι (heteroi)
Adjective - Nominative Masculine Plural
Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different.

Jeremiah
Ἰερεμίαν (Ieremian)
Noun - Accusative Masculine Singular
Strong's 2408: Jeremiah, Hebrew prophet. Of Hebrew origin; Hieremias, an Israelite.

or
ἢ (ē)
Conjunction
Strong's 2228: Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.

one
ἕνα (hena)
Adjective - Accusative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

prophets.”
προφητῶν (prophētōn)
Noun - Genitive Masculine Plural
Strong's 4396: From a compound of pro and phemi; a foreteller; by analogy, an inspired speaker; by extension, a poet.


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NT Gospels: Matthew 16:14 They said Some say John the Baptizer (Matt. Mat Mt)