Gospel Light Christian Church Thru-The-Bible Series (1.3)

The Gospel Of John

John 1:19-51 - Read this Bible passage once through before referring to the notes below.

Introduction: From this verse begins the historical part of this Gospel. The first 18 verses contain John's important statements about Jesus' deity.

v.19 Verses 19-34 and 35-42 describe his testifying before two groups of people. This passage does not record his appearance, manner of life or even his baptizing (as in the Synoptic Gospels) but rather his testimony of Jesus' deity. The Baptist made his first public appearance in the summer of 26 A.D. His austere manner declared to the Jews [1] their need for repentance and his baptizing their need of spiritual cleansing. He began his ministry in the Dead Sea area and gradually ascended up the Jordan valley.

Verses 19-51 describe four successive days' events.

v.20 The Baptist had probably already heard rumors that some people were speculating that he was the Messiah. He answers very emphatically with holy indignation at such a blasphemous suggestion. Though John was the 'greatest' of all OT saints (MAT 11:11), he was humble and did not attempt to take any honor to himself, but desired to exalt Jesus only. Though all of God's children have different gifts, they should all be humble.

v.21 The Jews had expected the literal Elijah to appear before the Messiah's coming (having literally interpreted MAL 4:5). The Baptist denied that he was the resurrected Elijah [2] (though he came in the spirit and power of Elijah, as Jesus said in LUK 1:17).

v.23 This quotation from ISA 40:3. 'Make straight the way' means to fill up the potholes in a road to make ready the way for one to travel. [3]

v.25 Though they were not against the act of baptizing which was commonly used in initiating new Jewish converts into the Jewish faith, they questioned John's authority to baptize.

v.26 John answers their question in an indirect manner. He says 'I merely baptize with water, commanded by a very great person who is already here, though you are not aware of it." In other words, John is saying that he has authority from this great person who is among them. Jesus had already been baptised and had already entered into His ministry at this time. Though they were Sadducees and Pharisees, they were spiritually blind and unable to discern the Messiah whose coming they were all anticipating. Unless God opens our spiritual eyes, we are all spiritually blind.

v.27 This is a proverbial saying that describes great inferiority.

v.29 Jesus had just returned from the wilderness where He was tempted for forty days to Bethabara. John's message focuses on Jesus (ie Behold the lamb of God). The Gospel message must focus on Jesus [4], and not on commandments, churches or preachers. The Lamb of God has always been the means by which the Jews approached God - beginning in the Garden of Eden (GEN 3:21), to Abraham's sacrifice at Moriah, to the Passover Lamb in Egypt, and the daily sacrifices in the Temple. It is also the way that we approach unto God, ie by trusting in the Lamb of God (Jesus Christ) who died for our sins. [5]

v.31 The Baptist, though a cousin of Jesus, grew up in Judah while Jesus grew up in Galilee, and probably never met. However, this verse probably refers to the Baptist not knowing that Jesus was the Christ until God clearly revealed it to him at Jesus' baptism. He says "But that in order that Jesus would be recognised by Israel as the Messiah who will wash away our sins, therefore I have come to draw the people's attention to Him by baptising with water."

v.32 John assumes that the readers had already read the fuller account of Jesus' baptism in the Synoptic Gospels and he does not inform the reader that Jesus' baptism had already taken place earlier.

*As the Holy Spirit is invisible He appeared in the form of a dove (LUK 3:22). The dove characterises the gentleness and quietness of the Spirit. The dove brought good news to Noah that the judgement of the Flood was about to end. Similarly, Jesus' baptism signals the good news that judgement was about to end through faith in the Saviour.

v.33 "I knew him not" means that until the Spirit descended on Jesus, John did not know for sure that Jesus was the Messiah. (Water baptism is an outward symbol of the inward work of the Spirit in our hearts.)

v.34 "Jesus is the Son of God" is the theme of this book.

v.35 The two are Andrew and probably John.

v.36 The previous day Jesus was walking toward the Baptist, but on this day He was walking away from the Baptist. John preaches exactly the same Gospel message which he preached the day before (v.29).

v.37 Either the two disciples were not present the previous day, or the Baptist's earlier statement about "the Lamb of God" did not strike them the first time. The same old Gospel message must be repeated at every opportunity until the hearer is saved. They left the Baptist to follow Jesus. Following Jesus implies the necessity of first forsaking our old master.

v.38 The disciples' question [6] "where dwellest thou?" was an indirect way of seeking an invitation to have more time with him [7] in private.

v.39 Jesus never rejects those that seek Him, but immediately invites them [8] to come and see for themselves whether He is worth following. [9]

v.40 The anonymous one is probably John, who in humility does not name himself. He withholds his name seven times in this Gospel (13:23,19:26,35,20:2,21:7,20,24).

v.41 The first thing that Andrew does is to share his new-found treasure with his brother [10]. It is natural to share good things with those whom we love. Furthermore, we have more access to our loved ones than to others. The reason why Christians often do not lead their loved ones to the Lord is because of their poor testimonies in their own homes. "He first findeth his own brother" suggests that after that he found others to share the Gospel with. The most natural and fruitful mission field is our own families. If each Christian leads one family member to the Lord, church membership would double.

v.42 Jesus prophecies that one day, the impulsive, unstable Simon would be a steadfast pillar of the Church. "Cephas" is the Aramaic word for a piece of rock. The Greek equivalent is "Petros" [11]. In Greek, the word for rock is "petra." But the word for a piece of rock, i.e., a small rock is "petros."

v.45 Andrew witnesses to his family member, and Philip [12] witnesses to his friend. Sharing our personal testimony (ie, 'We have found...')is a very effective means of sharing the Gospel.

Though Philip was not very knowledgeable of Jesus [13], calling him Jesus of Nazareth (instead of Bethlehem), his zeal makes him an effective witness. Young Christians who are not very knowledgeable of the scriptures can be effective evangelists.

v.46 Since Nathanael [14] was from Cana (JOH 21:2), he may have despised Nazareth because of inter-town rivalry. Or Nazareth may have been a notorious town. But most likely, Nathanael means that the scriptures never prophecied that the Messiah would come from Nazareth. Philip does not try to reason or argue with Nathanael, but simply says "Come and see. " Logic and arguments may win debates but seldom win hearts. In fact, the purpose of winning an argument is usually pride, not love for souls. The best way to lead someone to the Lord after sharing the Gospel is to recommend it with one's changed life, and saying "come and see" what God has done for me and to me.

v.47 Jesus can see the many sins in Nathanael's heart but chooses to focus only on his good point, namely, that he is without guile [15], ie, he is sincere. We too should learn to see the good in others, and not overly focus on their bad points. It is very natural to focus on others' bad points (and be judgmental), but to focus on our good points (and be arrogant).

v.48 His reply is guileless! Philip was probably sitting under a very private fig tree, where no one could see him, and having his devotions.

v.49 Nathanael gives a guileless admission of Jesus' omniscience, and therefore, concludes that He is the Son of God, the long-awaited King of Israel. [16]

v.51 This refers to Jacobs' dream of the ladder (GEN 28:12) which connected earth to heaven. God encouraged Jacob with this dream when he was fleeing from his brother, reminding him that he had access to God. Nathanael was impressed with Jesus' knowledge, but will one day be even more impressed when he finds out that he will have access to heaven through Jesus (the Son of man). [17]


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Footnotes

[1] In this book, the term "the Jews" generally refer to the religious leaders who were hostile to Jesus. The Sanhedrim (Jewish religious council) had sent this official delegation to investigate whether the Baptist, who was baptizing at river Jordan, was either a false prophet or a false Messiah.

The priests probably asked questions while the Levites stood by to quell any disturbance that might arise from this investigation.

It is very likely that the investigating party knew that John was a Levite, the son of Zacharias the priest. Therefore, their question "Who are thou" refers more to his authority (ie, "who are you that you go around baptizing people. As a Levite, you should know that only certain appointed people can baptize new Jewish converts. And that this baptism should be carried out in the Temple") rather than to his person.

[2] The Jews had erroneously interpreted DEU 18:15-18 to refer to another forerunner of the Messiah (ie that prophet) instead of it referring to the Messiah (ie, Christ Himself) The Baptist knowing that this verse referred to the Messiah, denies that he is the one mentioned in DEU 18:15-18.

[3] In the context of ISA 40:3 it speaks of the way that God would make for the exiled Jews in Babylon to return to Israel. John quotes "freely" from this verse to describe his ministry of preparing the way for the Lord to enter the hearts of the hearers. John says that Jesus is the Word, but that he is merely the voice sent to announce the arrival of the Word.

[4] 'Taketh away' should be translated 'taking away' (present participle). This emphasises the continual efficacy of the lamb to take away our sins. The words "take" also means "bear." Jesus' primary ministry was to bear our sins (ISA 51:4).

[5] He took away the sin (singular) of the world. It is as if all the sins of His people were all accumulated together as 'the sin' and He bore it all.

[6] Jesus' question "What seek ye?" is both an encouragement and a question, ie "What seek ye? Go ahead and ask I will gladly answer your questions," or "What seek ye? A Messiah to deliver you from the Romans, and to give you earthly blessings, or one to save you from your sins?"

[7] "Rabbi" comes from the root word meaning "great", signifying "master." John had to explain this Aramaic word because his readers were mostly Gentiles.

[8] Where they abode with Jesus is not mentioned. It was probably in the house of a friend or under a temporary shelter (MAT 8:20).

[9] The tenth hour may be reckoned the Jewish method from the break of dawn at 6 am (therefore, 4 pm), or the Roman way from midnight (therefore, 10 am). It was probably at 4 pm, therefore, they abode with Jesus rather than return to their own homes in the dark. Though this Gospel was written many years after John's conversion, he remembers the exact time of Jesus' invitation because it was the turning point of his life.

[10] Andrew's statement that "We have found the Messias" suggests that both Andrew and Peter had been looking for the Messiah.

[11] The sentence is better translated "thou shalt be called Cephas, which is by interpretation, Petros."

[12] v.43 Jesus calls Philip directly without using an evangelist. This call is so effective, that it requires no explanation, and offers no promise. Philip gives no reply but simply obeys Jesus' command to follow him.

This manner of call describes the irresistible call of the Holy Spirit upon a man's hearts. Following Jesus consist of
(a) forsaking our old masters,
(b) realizing that we follow as servants, and
(c) that as servants we have to serve Him in His way, ie, follow His steps.

[13] The law and the prophets write of Jesus, yet many Christians say that the O.T. is not for us but for the Jews.

[14] "Nathanael" is probably the "Bartholomew" (Bar Tholmai, i.e., son of Tholmai) of the Synoptic Gospels.

[15] Jews are notorious for their guile, following their ancestor Jacob (GEN 27:35). The mark of a Christian is not sinlessness, nor perfection, but sincerity (PSA 32:2).

[16] John had witnessed that Jesus was the Word, Andrew that he was the Messiah, Philip that He was the fulfillment of the O.T, and Nathanael that He was the Son of God, the King of Israel.

[17] Jesus uses 'ye' (plural) rather than "thou" (singular) because many others will have access to heaven through Him.