Joh 1:19-27 | RWP | e4.org | And this is the witness of John ( κα αυτη εστιν η μαρτυρια του Ιωανου ). He had twice already alluded to it (verses ., ) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him ( οτε απεστειλαν προς αυτον ο Ιουδαιο ). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent ( απεστειλαν , first aorist active indicative of αποστελλω ). Priests and Levites ( ιερεις κα Λευειτας ). Sadducees these were. Down below in verse the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" ( ). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" ( ). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him ( ινα ερωτησωσιν αυτον ). Final ινα and the first aorist active subjunctive of ερωταω , old verb to ask a question as here and often in the Koine to ask for something ( ) like αιτεω . Who art thou? ( συ τις ει; ). Direct question preserved and note proleptic position of συ , "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

‏ John 1:19-27

And this is the witness of John ( κα αυτη εστιν η μαρτυρια του Ιωανου ). He had twice already alluded to it (verses 7f., 15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem.

When the Jews sent unto him ( οτε απεστειλαν προς αυτον ο Ιουδαιο ). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent ( απεστειλαν, first aorist active indicative of αποστελλω ).

Priests and Levites ( ιερεις κα Λευειτας ). Sadducees these were. Down below in verse 24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Mt 3:7 we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Lu 3:7). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Lu 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent.

To ask him ( ινα ερωτησωσιν αυτον ). Final ινα and the first aorist active subjunctive of ερωταω, old verb to ask a question as here and often in the Koine to ask for something (Joh 14:16) like αιτεω.

Who art thou? ( συ τις ει; ). Direct question preserved and note proleptic position of συ, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

And he confessed ( κα ωμολογησεν ). The continued paratactic use of κα (and) and the first aorist active indicative of ομολογεω, old verb from ομολογος ( ομον, λεγω, to say the same thing), to confess, in the Synoptics (Mt 10:32) as here.

And denied not ( κα ουκ ηρνησατο ). Negative statement of same thing in Johannine fashion, first aorist middle indicative of αρνεομα, another Synoptic and Pauline word (Mt 10:33; 2Ti 2:12). He did not contradict or refuse to say who he was.

And he confessed ( κα ωμολογησεν ). Thoroughly Johannine again in the paratactic repetition.

I am not the Christ ( Εγω ουκ ειμ ο Χριστος ). Direct quotation again with recitative οτ before it like our modern quotation marks. "I am not the Messiah," he means by ο Χριστος (the Anointed One). Evidently it was not a new question as Luke had already shown (Lu 3:15).

And they asked him ( κα ηρωτησαν αυτον ). Here the paratactic κα is like the transitional ουν (then).

What then? ( Τ ουν; ). Argumentative ουν like Paul's τ ουν in Ro 6:15. Quid ergo? Art thou Elijah? ( Συ Ελιας ει; ). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Mal 4:5. In Mr 9:11f. Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration.

He saith ( λεγε ). Vivid dramatic present.

I am not ( ουκ ειμ ). Short and blunt denial.

Art thou the prophet? ( ο προφητης ε συ; ). "The prophet art thou?" This question followed naturally the previous denials. Moses (De 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Ac 3:22; 7:37), but the Jews thought him another forerunner of the Messiah (Joh 7:40). It is not clear in Joh 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Lu 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mr 8:28; Mt 16:14).

And he answered ( κα απεκριθη ). First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομα, to give a decision from myself, to reply.

No ( Ου ). Shortest possible denial.

They said therefore ( ειπαν ουν ). Second aorist active indicative of defective verb ειπον with α instead of usual ο. Note ουν, inferential here as in verse 21 though often merely transitional in John.

Who art thou? ( Τις ει; ). Same question as at first (verse 19), but briefer.

That we give answer ( ινα αποκρισιν δωμεν ). Final use of ινα with second aorist active subjunctive of διδωμ with αποκρισιν from αποκρινομα, above, old substantive as in Lu 2:47.

To those that sent ( τοις πεμψασιν ). Dative case plural of the articular participle first aorist active of πεμπω.

What sayest thou of thyself? ( Τ λεγεις περ σεαυτου; ). This time they opened wide the door without giving any hint at all.

He said ( εφη ). Common imperfect active (or second aorist active) of φημ, to say, old defective verb.

I am the voice of one crying in the wilderness ( Εγω φωνη βοωντος εν τη ερημω ). For his answer John quotes Isa 40:3. The Synoptics (Mr 1:3; Mt 3:3; Lu 3:4) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, " Make straight the way of the Lord" ( Ευθυνατε την οδον του κυριου ). By this language ( ευθυνω in N.T. only here and Jas 3:4, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of Λογος (Word) for the Messiah and φωνη (Voice) for John.

They had been sent ( απεσταλμενο ησαν ). Periphrastic past perfect passive of αποστελλω.

From the Pharisees ( εκ των Φαρισαιων ). As the source ( εκ ) of the committee of Sadducees (verse 19).

Why then baptizest thou? ( Τ ουν βαπτιζεισ; ). In view of his repeated denials (three here mentioned).

If thou art not ( ε συ ουκ ε ). Condition of first class. They did not interpret his claim to be "the voice" to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John's time, but its use by John was treating the Jews as if they were themselves Gentiles.

In the midst of you standeth ( μεσος υμων στηκε ). Adjective as in 19:18, not εν μεσω υμων. Present active indicative of late verb στηκω from perfect stem εστηκα. John had already baptized Jesus and recognized him as the Messiah.

Whom ye know not ( ον υμεις ουκ οιδατε ). This was the tragedy of the situation (1:11). Apparently this startling declaration excited no further inquiry from the committee.

Coming after me ( οπισω μου ερχομενος ). No article ( ο ) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds.

The latchet of whose shoe I am not worthy to unloose ( ου ουκ ειμ αξιος ινα λυσω αυτου τον ιμαντα του υποδηματος ). Literally, "of whom I am not worthy that I unloose the latchet (see Mr 1:7 for ιμας ) of his sandal (see Mt 3:11 for υποδημα, bound under the foot)." Only use of αξιος with ινα in John, though used by Paul in this saying of the Baptist (Ac 13:25), ικανος ινα in Mt 3:8, but ικανος λυσα (aorist active infinitive instead of λυσω, aorist active subjunctive) in Mr 1:7 (Lu 3:16) and βαστασα in Mt 3:11.