And this was the testimony of John
The word "testimony" in Greek is "μαρτυρία" (martyria), which implies a witness or evidence given. In the context of the Gospel of John, testimony is a crucial theme, as it establishes the credibility and divine authority of Jesus Christ. John the Baptist's role as a witness is foundational, as he prepares the way for the Messiah. His testimony is not just a personal account but a divinely ordained proclamation, emphasizing the importance of truth and witness in the Christian faith.

when the Jews of Jerusalem
The term "Jews" here, "Ἰουδαῖοι" (Ioudaioi), often refers to the Jewish leaders or authorities, particularly those in Jerusalem, the religious and cultural center of Judaism. This phrase sets the stage for the tension between Jesus and the Jewish authorities throughout the Gospel. Historically, Jerusalem was the heart of Jewish worship and governance, and the mention of its leaders highlights the significance of John's ministry and the growing interest and concern among the religious elite regarding his activities.

sent priests and Levites
The "priests" and "Levites" were members of the Jewish religious hierarchy. Priests, from the line of Aaron, were responsible for temple sacrifices and rituals, while Levites assisted in various temple duties. Their involvement indicates the seriousness with which John's activities were regarded. Theologically, this highlights the transition from the old covenant, represented by the temple and its rituals, to the new covenant in Christ, which John heralds. The sending of these religious figures underscores the authority and concern of the Jewish leadership.

to ask him, 'Who are you?'
The question "Who are you?" is profound, reflecting not only a curiosity about John's identity but also an underlying concern about his authority and the implications of his ministry. In Greek, "σὺ τίς εἶ;" (sy tis ei?) is a direct inquiry into John's role and purpose. This question sets the stage for John's declaration of his identity and mission, which is to point to Christ. It also reflects a broader existential inquiry that resonates with all humanity's search for identity and purpose, ultimately found in Christ. Theologically, this question invites readers to consider their own understanding of Jesus and their response to His call.

(19) The narrative is connected with the prologue by the record of John, which is common to both (John 1:15), and opens therefore with "And."

The Jews.--This term, originally applied to the members of the tribe of Judah, was extended after the Captivity to the whole nation of which that tribe was the chief part. Used by St. John more than seventy times, it is to be understood generally of the representatives of the nation, and of the inhabitants of Judaea, and of these as opposed to the teaching and work of Christ. He was himself a Jew, but the true idea of Judaism had led him to the Messiah, and the old name is to him but as the husk that had been burst in the growth of life. It remains for them to whom the name was all, and who, trying to cramp life within rigid forms, had crushed out its power.

Priests and Levites.--The word "Levite" occurs only twice elsewhere in the New Testament--in the parable of the Good Samaritan (Luke 10:32), and in the description of Joses (Acts 4:36). It is clear from such passages as 2Chronicles 17:7-9; 2Chronicles 35:3; Nehemiah 8:7, that part of the function of the Levites was to give instruction in the Law, and it is probable that the "scribes" were often identical with them. We have, then, here two divisions of the Sanhedrin, as we have two in the frequent phrase of the other Evangelists, "scribes," and "elders," the scribes (Levites) being common to both, and the three divisions being priests, Levites (scribes), and elders (notables). (Comp. John 1:24, and Note on Matthew 5:20.) . . .

Verses 19-34. - 2. The testimony of the Baptist. Verse 19. - The historic narrative commences with the nineteenth verse of the chapter. The scene is laid after the ministry of John had reached its climax in the baptism of Jesus - an event presupposed and implied, but not described. John's ministry had produced the most amazing excitement among the people. They had flocked to his side and to his baptism, confessing their sins; they had heard his summons to repentance; they had trembled under his threats of judgment; they had received their appropriate message from the inspired seer. His prophetic indignation against their selfishness and greed, their formalism, and their boast of covenanted immunity from the consequences of moral fault, had roused conscience into preternatural activity. The wail of concern and the excitement of alarmed inquiry had as yet only secured from John the promise of another Teacher, of Another, mightier than he, whose fan was in his hand, who would test, divide, save, and punish. When the Christ came himself to this baptism, came confessing the sins of the whole world, came with awful holiness and yet infinite sympathy for the sorrows and perils of the people, to fulfil all righteousness, a new revelation was made to John. The voice from heaven, the symbol of the Holy Spirit which descended and abode upon him, brought John into a new world. He was as one dazed and bewildered by excess of light. The abundance of the revelations became a new test of his own mission, and a new explanation to him of what his purpose in the world had really been. The contrast between the ministry of John as detailed by the synoptists and the Fourth Gospel is explicable so soon as we observe that the latter takes up the career of John where the former had laid it down. Here, consequently, is a chapter in John's history concerning which the synoptists are silent. When the baptism of Jesus was accomplished, and the Spirit had led him away into the wilderness, John stood, much as Elisha might have done (in the very same region) when Elijah went heavenwards in a chariot of fire. But he proceeded to testify new and strange things about his kinsman. The effect of his ministry was, for the time, greatly augmented by the suspense and expectation of some rapidly approaching manifestation. In the midst of the excitement thus produced we learn from this verse: And this is the testimony of John, when the Jews sent (to him) from Jerusalem priests and Levites, that, etc. The copula "and" shows how the narrative roots itself in the prologue, and points back to the citation already made from John's words. In ver. 15 they were introduced apart from their historical connection as the summation of the highest and most fruitful mission of the Baptist. Now the precise antecedents which give to them special weight are set forth. "This" is the predicate of the sentence. The occasion referred to is when "the Jews" sent their deputation. The evangelist is accused of always using the term, "the Jews," in a sense that is hostile to them, and thus an argument has been framed against the authenticity of the Gospel. It is true that John uses this term far more frequently than the synoptists (Matthew five times, Mark seven times, Luke five times), for it is found more than seventy times in his Gospel; but it is not exclusively used in a depreciatory sense (see John 2:13; John 3:1; John 4:22; John 5:1; John 18:33). For the most part he uses the term (now denotative of the entire people, though formerly confined to the tribe of Judah) for the theocratic nation which had ceased, when he composed his Gospel, to have any political existence. More than this, in a vast number of texts he rises the term for the authoritative powers of the nation rather than of the people. According to the narrative of each of the Gospels, the theocratic people displayed, by its highest representatives and ruling powers, rancorous hatred and calculated antagonism to the Son of God. (See Introduction for proof that, notwithstanding this separation of the evangelist's mind from them, he must have been a Palestinian Jew himself.) The Jews, the ecclesiastical party, sent a deputation of priests and Levites from Jerusalem, which consisted, as we learn from the twenty-third verse, "of the Pharisees." They came to make a legitimate inquiry from the new prophet. There is no trace of malignity or antagonism in this act. They would learn from his own lips who he was, what character or functions he was sustaining. A similar deputation approached our Lord at a later period, when all their jealousy and hatred had been aroused. There was, however, no better way in which they could learn the facts of the case. The Sanhedrin, or great council of seventy-one members, the elders, high priests (including ex-high priests), and scribes, is variously described. There is no early trace anterior to the time of Antipater and Herod of this body as thus constituted, but it was doubtless formed upon the basis of the older institution of the seventy eiders (Numbers 11:16; Ezekiel 8:11),or of the γερουσία of the Books of Maccabees (1 Macc. 12:6; 2 Macc. 1:10). It is probable (Hengstenberg) that the Levites here mentioned by John represent those who in the other Gospels are described as "scribes," or students of the Law, belonging to the sacred tribe, though not to the family of Aaron. The absence of any reference to the Levites in Matthew and Mark (Luke 10:32; Acts 4:36), and the frequent occurrence of "scribes," make it probable that the profession of the Law was specially followed by the remnant of the tribe of Levi (but see Schurer, 'Jewish People in Time of Christ,' §§ 24, 25). The deputation came to receive and convey to those that sent them definite replies to certain questions. In Luke 3:15 there is said to have been a widespread impression that John the Baptist was supposed to be the Christ of their popular expectation. Such a portentous claim must be sifted by them without delay. They were sent that they should put the question to him; Who art thou? John's profession of a baptizer, and his implied teaching that "Pharisees and Sadducees," the covenanted, sacramental people, needed cleansing and admission by some sacred rite into a fellowship more holy than that of the theocratic nation itself, demanded, immediate examination; and they were justified by the letter of the Law in making the inquiry (Deuteronomy 18:21).

Parallel Commentaries ...


And
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

this
αὕτη (hautē)
Demonstrative Pronoun - Nominative Feminine Singular
Strong's 3778: This; he, she, it.

was
ἐστὶν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

John’s
Ἰωάννου (Iōannou)
Noun - Genitive Masculine Singular
Strong's 2491: Of Hebrew origin; Joannes, the name of four Israelites.

testimony
μαρτυρία (martyria)
Noun - Nominative Feminine Singular
Strong's 3141: Witness, evidence, testimony, reputation. From martus; evidence given.

when
ὅτε (hote)
Adverb
Strong's 3753: When, at which time. From hos and te; at which too, i.e. When.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews
Ἰουδαῖοι (Ioudaioi)
Adjective - Nominative Masculine Plural
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

of
ἐξ (ex)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

Jerusalem
Ἱεροσολύμων (Hierosolymōn)
Noun - Genitive Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma

sent
ἀπέστειλαν (apesteilan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 649: From apo and stello; set apart, i.e. to send out literally or figuratively.

priests
ἱερεῖς (hiereis)
Noun - Accusative Masculine Plural
Strong's 2409: A priest, one who offers sacrifice to a god (in Jewish and pagan religions; of Christians only met.). From hieros; a priest.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Levites
Λευίτας (Leuitas)
Noun - Accusative Masculine Plural
Strong's 3019: From Leui; a Levite, i.e. Descendant of Levi.

to
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

ask
ἐρωτήσωσιν (erōtēsōsin)
Verb - Aorist Subjunctive Active - 3rd Person Plural
Strong's 2065: Apparently from ereo; to interrogate; by implication, to request.

him,
αὐτόν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Who
τίς (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

you?”
Σὺ (Sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.


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NT Gospels: John 1:19 This is John's testimony when the Jews (Jhn Jo Jn)