John 1:19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

• The phrase "the Jews" refers to the Jewish leadership (remember just about everyone in this story is Jewish - including Jesus).   
• This verse gives us the insight that Jewish leadership knows that something is happening, but whatever it is that is happening, it certainly has not be "authorized" by leadership.
• These priests and Levites, then, are best understood as "spies" for the Pharisees, etc.
• Question to consider: Nowadays, how do we attempt to regulate the sharing of the Good News?

John 1:20 He confessed and did not deny it, but confessed, "I am not the Messiah."

• As previously mentioned (John 1:7) it is believed that there was a rivalry between Jesus and John's followers.  And, in fact, there is still a religious sect of monotheistic believers in present day Iraq who revere John the Baptist, called the Mandineans (for more information, see HERE  [third paragraph]).
• This verse then is yet another way that the author of John is getting the message across that John the Baptist was not the Messiah.

John 1:21 And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the prophet?" He answered, "No."

• More identity of John the Baptist, here, in the form of who John is not.  
• The prophet Elijah is a unique figure in the sense that he did not die, but was taken up by a chariot of fire (see 2 Kings 1:1-20).  It was (and still is) believed that the re-appearance of Elijah would be a sign of a new beginning (mostly likely why Elijah is mentioned in the Transfiguration story in the synoptic Gospels). Obviously John is doing a new thing (of baptism) and thus the question about him being Elijah.
• Both Matthew and Luke mentions that John the Baptist has the spirit of Elijah upon him, but this is different than John the Baptist actually being Elijah.  But in the Gospel of John, we get a straight up denial. John the Baptist is not Elijah.

John 1:22 Then they said to him, "Who are you? Let us have an answer for those who sent us. What do you say about yourself?"

• So now the author of John will give us information on who John the Baptist is, since it has been established that he's not the Messiah or Elijah.
• As far as the spies of the Pharisees go, let's give them credit for doing a thorough job, here. They are not easily dismissed or dissuaded from their objective of information gathering.  

John 1:23 He said, "I am the voice of one crying out in the wilderness, "Make straight the way of the Lord,' " as the prophet Isaiah said.

• John the Baptist defines himself by the task he has been given/called to: To prepare the people for the Messiah.  
• The phrase John is quoting is from the book of Isaiah. In that original phrase, Isaiah is talking about himself.  John is using the phrase to show how he is doing similar things that Isaiah was doing: Calling the people back to God.  

John 1:24 Now they had been sent from the Pharisees.

• Pharisees is interchangeable in the Gospel of John with "The Jews"

John 1:25 They asked him, "Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?"

• There was no precedent of baptizing. The only thing close to it was a ceremonial washing if you were a Gentile and transitioning to being Jewish. But having Israelites being washed was brand new.
• Our own understanding of baptism has a very special meaning to us. It is considered a sacrament in most denominations.  But the Greek word that is used here, baptismo, simply means "submerged" or "immersed" - it was not at all a religious word.  
• The idea of baptism is radical because it pointed out that simply being Jewish was not enough. The privilege of lineage was being challenged here.
• This is probably the main reason why the Pharisees are concerned about what's going on out at the Jordan River. John the Baptist is shaking things up.

John 1:26 John answered them, "I baptize with water. Among you stands one whom you do not know,

• The tradition of Elijah's appearance includes the incognito arrival of the Messiah. John here is playing on the idea and giving the spies a little bit of a poke - letting them know that something is going to happen, and he, John the Baptist IS a part of it, but is not the main attraction.    

John 1:27 the one who is coming after me; I am not worthy to untie the thong of his sandal."

• In that time and place, lowly servants were the ones who undid the master's sandals when you came into a house and then washed your feet. So John the Baptist is using some hyperbole here, but again, the message cannot be clearer - someone of importance was about to appear and John was in on it.

John 1:28 This took place in Bethany across the Jordan where John was baptizing.

• Language here can be a little confusing.  To clarify:

• The word "this" is referring to the conversation the spies are having with John the Baptist.
• The conversation took place in Bethany, but the baptizing took place in/at the Jordan.

John 1:29 The next day he saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world!

• How convenient! The day after a conversation with the Pharisee spies about the incognito Messiah, Jesus shows up.   
• Geographically speaking, Jesus is a long way from home (60 miles - about 3 days walk). His presence in the area suggests that he's probably been doing some rabbinical learning in Jerusalem/the Temple - the epicenter for such learning for the Israelites.
• We have our own connotations with the phrase, "Lamb of God."  [Ask the group to share what they think of when they hear this phrase]
• The Israelites had their own connotations as well - anytime they heard "Lamb of God" they would've thought about the Passover.
• Quick summary of the Passover: As an enslaved people for 400 years (that's a long time, by the way!  For perspective, that is longer than America has been a country), the Israelites were being asked by Moses to entrust themselves to God as their release from captivity was being navigated. One way that they were called to do entrust themselves to God was to kill a lamb and put its blood on their doorposts just before the event of “Passover.” Killing a lamb showed trust because a lamb was highly valuable - a lamb was a potential money bank of wool, (possibly) milk and the production of more sheep.  To kill a lamb was to let go of all that potential.   And in that particular situation, putting their trust in God did two very big things for them: It saved their first-born and was the event that finally set them free from the Egyptians.
• It's difficult to know how the Israelites would understand the phrase "sin of the world." But using the Passover story, we see how the sacrificing of the lambs led to a new beginning. "Taking sin from the world" would probably be considered the same: “A new beginning; being set free from captivity.”
• It is important to note, though, that at this point there is no mention of sacrifice in John's words. It's very easy for us to place the outcome of Jesus' life and ministry into our interpretations of what is said at the beginning of Jesus' ministry.  But what John the Baptist is talking about here does not explicitly mention the death of Jesus/Messiah.  

John 1:30 This is he of whom I said, "After me comes a man who ranks ahead of me because he was before me.' v.31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel."

• In the synoptic Gospels, it's clear that Jesus and John know of each other, probably from an early age. But the Gospel of John is letting us know that Jesus and John do not know each other. Or if they did know each other, then this verse is letting us know that John the Baptist is not aware of Jesus' identity.  

John 1:32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him.

• This verse is of interest because it is describing an event that also appears in the other three gospels.  Whenever an event makes it into all four Gospels, then it is very likely that it is a historical accuracy instead of a truth.  (See the note at start of John 1:35-51 about discrepancies between gospels and the difference between truth and factual accuracy). However, what is ALSO of interest is that the water baptism of Jesus is NOT mentioned - though you COULD interpret verse 31 as John's water baptizing revealing Jesus as the Messiah.  But most likely what vv. 31 is referring to is that John's message and baptizing of the Israelites will help them be better prepared to hear and receive Jesus' message, ministry, claims and invitations.

John 1:33 I myself did not know him, but the one who sent me to baptize with water said to me, "He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.'

• John the Baptist is saying here that he saw God's spirit alight on Jesus.  This should be read as another reminder that at the beginning of Chapter 1, "the Word" and "God" are the same concept with two different names.  Otherwise, why would God's spirit have "fall" on the Word and why would it do it now? Explanations can of course be given to this question.  But the simplest answer is that Jesus is not The Word, but becomes the enfleshed home of God's Word/Spirit.
• Something different happens for us when we become aware of God's presence in us. The same thing is happening for Jesus in the baptism story as well.  If it were not for our fascination with chapters 1 and 2 of Luke (Jesus birth narrative), then the previous statement would not at all be a controversial statement. In fact, without Luke 1 and 2, it'd almost be automatic that we'd see how the baptism of the Holy Spirit works for Jesus as a model for the rest of us.  Remember, Jesus does no teaching, healing or works of miracles in all four Gospels until after he is baptized by the Holy Spirit.

John 1:34 And I myself have seen and have testified that this is the Son of God."

• In a time and place that did not have recording devices, this is the best thing you can get for a recording/verification of an event: An eyewitness who "testifies" to his report.

rfour.org Bible study notes for…

The Gospel
According To John

John 1:19-34