John 1: 19-28, Questioning the Voice in the Wilderness

After the prologue, John has a series of events (through chapter 4) in which Jesus is introduced to various communities.  In the first set of events, Jesus is introduced to the Jewish nation.

John 1: 19-21, John the Preparer/Announcer
Now this was John’s testimony when the Jewish leaders in Jerusalem sent priests and Levites to ask him who he was. 
20 He did not fail to confess, but confessed freely, “I am not the Messiah.”

21 They asked him, “Then who are you? Are you Elijah?”

He said, “I am not.”

“Are you the Prophet?”

He answered, “No.”

NIV footnotes: the word "leaders" in verse 19 is implied. The Jewish leadership wants to know John's role. He makes it clear that he is not the coming Messiah, but other than that, he is not particularly helpful. Presumably Elijah was to appear before the Messiah did. Or a prophet was to come (see Deuteronomy 18:15.)

But in Matthew 11:14, Jesus says the John was indeed that "Elijah" who was to come before the Messiah. John, in making denials as to who he is, wishes to focus on the Other One, the Messiah. He pushes the focus away from himself.

John 1: 22-27, The Voice from the Wilderness

Finally they said, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

23 John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’”

24 Now the Pharisees who had been sent 
25 questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?”

26 “I baptize with water,” John replied, “but among you stands one you do not know. 

27 He is the one who comes after me, the straps of whose sandals I am not worthy to untie.”

Those sent by the Jewish leaders are insistent and so John does identify himself as the Voice from Isaiah 40:3.  Here John does identify himself as that prophet, one who announces the Messiah. John's last sentence makes it clear that his role is very minor, compared to the One who is coming.

The strange short verse 24 identifies some of "the sent" as Pharisees, who ask about John's strange rite.  John's method of preaching, using baptism, is a strange one, challenging the Jews. It was most likely a ceremonial washing expected of Gentiles who converted to Judaism.  By using this washing, John implies there are no true Jews.

Suggested by NIV footnotes: In verse 26 the preposition "with" could just as well be translated "in".

John 1: 28, The "other side" of the Jordan
This all happened at Bethany on the other side of the Jordan, where John was baptizing.

The gospel writer identifies the location of the baptizing as on the east side of the Jordan river, across from Jerusalem. It was probably not far from the ancient site of Jericho. The gospel writer wants to make sure his readers do not confuse this Bethany with the one near Jerusalem, where Jesus stayed later with Mary and Martha and where Lazarus was raised.

For further meditation: Would the Greek concept of the Logos, the divine Word that organized the world, have been an attractive idea to the Jew?  How much Greek philosophy is the apostle John willing to adopt?

We continue with specific actions of this Divine Logos in the next section.