John 1:19

John 1:19-23 . And this is the record of John — This is the testimony which he bare publicly to Jesus; when the Jews — Namely, the senate, or great council of the nation; sent priests and Levites from Jerusalem — Persons of the first consideration for learning and office; to ask him, Who art thou — What character dost thou assume to thyself? It is probable, that the reason why the sanhedrim sent these persons, was their having been informed that the Baptist’s extraordinary sanctity, zeal, and powerful preaching, together with the solemnity of his baptizing, had made such an impression on the people, that they were beginning to think he might be the Messiah. These rulers therefore judged it proper to send persons thus to examine him, because it belonged to them to take cognizance of all matters relating to religion, and especially to judge who were true prophets. And as they were evidently jealous of his increasing popularity, they probably hoped to find in his answers to their questions some pretence for taking measures to silence him, especially as they understood his ministry neither agreed with the Mosaic dispensation which they had been long under, nor with the notions they had formed of the Messiah’s kingdom.

And he confessed, and denied not, &c. — John, according to the natural plainness of his temper, presently replied to their inquiry; I am not the Christ — As if he had said, I know that the people begin to look on me as their long- expected deliverer, but I tell you plainly, they are mistaken: nor do I in the least pretend to arrogate to myself the honours which are due to none but him. And they asked him, What then? Art thou Elias — Art thou the Prophet Elijah, who, as the Scriptures tell us, is to arise from the dead, and to appear before the coming of the Messiah? And he saith, I am not — There was here an apparent contradiction to the words of our Lord concerning John, ( Matthew 11:14 ,) This is Elias which was to come. But Jesus, in these words, evidently refers to the prophecy of Malachi 4:5 ; his purpose being to inform his disciples that John was Elijah in the sense of that prophet, and that his prediction was accomplished in the Baptist, inasmuch as he came in the spirit and power of Elijah.

This (αὕτη) The following. This use of the pronoun, calling the reader's attention to what follows, and preparing him for it, is frequent in John. Sometimes the pronoun carries the sense of quality: of this character. See John 3:19; John 15:12; 1 John 5:4, 1 John 5:9, 1 John 5:11, 1 John 5:14. Witness (μαρτυρία) Testimony. See on John 1:7, and 1 Peter 5:1. John See on John 1:6. Note the article: the John previously mentioned. The Jews (οἱ Ἱοὐδαῖοι) This is a characteristic word in John. It occurs more than fifty times in his Gospel as his own expression, while there are six instances of the formula King of the Jews used by Gentiles. In the Synoptic Gospels, on the other hand, to twelve instances of King of the Jews, there are but four passages in which the word Jews occurs. In Paul's writings it is comparatively rare, mostly in contrast with Greek, and both in contrast with Christianity. In Revelation it is found twice (Revelation 2:9; Revelation 3:9), of those who say they are Jews and are not, but are "of the synagogue of Satan" and "do lie." John, in the Gospel, distinguishes between the multitude (ὁ ὄχλος) and the Jews (Ἱουδαῖοι). By the former he means the aggregate of the Jewish inhabitants of Palestine, the mass of the people, chiefly Galilaeans; by the latter, more particularly Judaeans, the leaders of Judaism in opposition to Jesus.

The multitude are unsettled in conviction, inquisitive, despised by the Pharisees, inclined to listen to Jesus and to believe; moved by an impulse to make Him a king, escorting Him triumphantly into Jerusalem, and not appearing in the narrative of the trial and crucifixion. The Jews are tenacious of the expectation of a national Messiah. They represent the narrow, sectarian aspect of Judaism; they are the instigators and leaders of the opposition to Jesus, and to them His crucifixion is attributed. John uses the word where the other Evangelists speak of the opposers of Christ as Pharisees, Sadducees, elders, chief-priests, scribes, or lawyers. He recognizes the distinction between Pharisee and Sadducee, and though he does not mention the latter by name, he characterizes them by their position. Jesus is the key to the sense in which John employs the term Jews. He regards them in their relation to Him. The idea underlying the word is habitually that of separation from the character and privileges of a true Israelite through their rejection of Jesus. Sent (ἀπέστειλαν) As a deputation. See on John 1:6. Priests and Levites Representing the ecclesiastical element of the nation; the two classes employed in the temple service. See Joshua 3:3; 2 Chronicles 30:27; Ezekiel 44:15. The combination occurs nowhere else in the New Testament. These deputies probably came from the Sanhedrim. To ask (ἵνα ἐρωτήσωσιν) continued...

John’s former testimony was more private to the common people; this testimony was given to a public authority. The Jews (most probably the rulers of the Jews, who made up their sanhedrim, or great court, answering a parliament with us, for the cognizance of false prophets belonged to them) sent priests and Levites, which were Pharisees, John 1:24 , of the strictest sect of the Jews as to rites and ceremonies; these came from Jerusalem, where the sanhedrim constantly sat, and the chief priests were, (if the message were not from the sanhedrim itself), to ask John Baptist who he was; that is, by what authority he preached and baptized? What kind of prophet he was? For they could not but know his name and family, he descending from a priest amongst them: and this appeareth to be their sense from what followeth.

19 . the record ] Better, the witness ; see on John 1:7 and comp. John 3:11 , John 5:31 . the Jews ] This term in S. John’s Gospel commonly means the opponents of Christ , a meaning not found in the Synoptists, who seldom use the term. Matthew 28:15 ; Mark 7:3 ; Luke 6:3 ; Luke 23:51 , are the only instances excepting the title ‘King of the Jews.’ In them it is the sects and parties (Pharisees, Scribes, Herodians, &c.) that are the typical representatives of hostility to Christ. But S. John, writing later, with a fuller realisation of the national apostasy, and a fuller experience of Jewish malignity in opposing the Gospel, lets the shadow of this knowledge fall back upon his narrative, and ‘the Jews’ are to him not his fellow countrymen, but the persecutors and murderers of the Messiah. ‘The name of a race has become the name of a sect.’ He uses the term about 70 times, almost always with this shade of meaning. priests ] The Baptist himself was of priestly family ( Luke 1:5 ); hence priests were suitable emissaries. The combination ‘priests and Levites’ occurs nowhere else in N.T. Together they represent the hierarchy. Levites ] Levites were commissioned to teach ( 2 Chronicles 35:3 ; Nehemiah 8:7-9 ) as well as serve in the Temple; and it is as teachers, similar to the Scribes, that they are sent to the Baptist. The mention of Levites as part of the deputation is the mark of an eyewitness.