John 1, Part Two

The work of John the Baptist (vs. 19-35)—While much of this material can be found in the other three gospels, there are a few additions here by John the apostle. The Jews wanted John the Baptist to identify himself (v. 19), and he plainly stated that he wasn’t the Christ. “Who are you then?” (v. 21). The reference to Elijah goes back to Malachi 4:5, and “the Prophet” apparently has reference to Moses’ prophecy in Deuteronomy 18:15-18. It appears that the Jews might not have taken the Deuteronomy passge as Messianic, which it almost assuredly is. But John denied that he was the fulfillment of either of these two Old Testament references, rather he is the “voice crying in the wilderness” of Isaiah 40. He came to prepare the way for the Lord. Jesus tells us that John was the “Elijah who is to come” (Matt. 11:14), but he isn’t the literal Elijah, which is how John the Baptist answered the question. John further explains his mission in verses 25-28. This particular conversation was held after Christ’s baptism, because verse 29 indicates that “the next day” John saw Jesus in the distance and announced, “Behold, The Lamb of God who takes away the sin of the world!”  It's interesting that he uses the singular "sin" rather than "sins."  Sin here is pictured as one, great mass that is offensive and in opposition to God.  Jesus can remove it.  John then discusses how he knew that, i.e., “I saw the Spirit descending from heaven like a dove, and He remained upon Him” (v. 32). John did not know Who Jesus was until that time. For those who think there is a contradiction here—verses 26 and 27 happening after Christ’s baptism while the other gospel writers recording it before Jesus’ immersion—one only has to realize that John had this discussion at least twice, once before and once after. It’s highly likely, given the number of Jews who came out to be baptized of him, that he spoke similar words many times. Jesus tells us how great John was, and we see a marvelous indication in this passage. When John points to Jesus as the Messiah, he was inviting disaster to his own popularity; he was telling his followers to shift their allegiance to Jesus. Some did, but some didn’t, but John certainly did his job and was willing to disappear from the scene. Not many men would do what he did.

Jesus’ first disciples (vs.36-51)—This section helps to explain the seeming perplexity of Matthew 4:18ff. and the parallels in Mark and Luke, where Peter, Andrew, James, and John rise and follow Jesus upon His first contact with Him. But their “leaving all” was not their first introduction to the Messiah. Matthew, Mark, and Luke actually skip nearly all of the first year of Christ’s ministry. John fills in a few of the gaps, one of those being Jesus’ meeting of Peter and Andrew. Thus, they knew Him for at least a year before He called them to follow Him permanently. Andrew was convinced that Jesus was the Messiah (vs. 37-41), and went to find his brother, Peter. Jesus gives Peter the name “Cephas,” which means rock, which is exactly what “Peter” means in Greek. “Cephas” is Aramaic, a close relative of Hebrew, and probably the language Jesus spoke. Jesus next meets Philip and Nathanael, who is also known as Bartholomew. Philip, in ways that we are not told, is also convinced of Jesus’ identify, and goes to find his friend. Nathanael is skeptical: “Can anything good come out of Nazareth?” (v. 46), which tells us something of the reputation that city had among the Jews of that day. Philip simply invites him to “come and see” (v. 46). Jesus then demonstrates some miraculous knowledge (vs. 47-49), which, properly, convinces Nathanael of His deity. Jesus tells him that this is a small thing, and that “you will see greater things than these” (v. 50). Verse 51 is difficult and, from all future indications, not literal. It probably simply refers to the glory that would be bestowed upon Jesus from heaven. It reminds us of Jacob’s dream in Genesis 38.