Notes on John 1: 29 – 43 (43 – 51)

This passage overlaps with a passage we discussed last year (vv.35 - 51), so we extended our discussion to include the former passage and thus concluded our discussion of chapter 1 of the gospel. After our usual read round the major differences between our translations were the use of “sir” instead of “rabbi” at verse 38 and the separation of the sections. Most versions separate verses 19 – 29 “The Witness of John the Baptist”, 29 – 35 “The Lamb of God”, 35 – 43 “The First Disciples” and 43 – 51 “Jesus calls Philip and Nathanael. But the Jerusalem Bible divides only 19 – 35 “The Witness of John the Baptist” and 36 – 51 “The first Disciples”. Whether or not these divisions and titles make a difference to a readers understanding is questionable!

John begins his gospel with references to the creation story from Genesis. Verses 29 – 51 mirror the creation story with the use of the phrase “the next day”. John in this way manages to link Jesus firmly in His role as God’s Son with us from the beginning of time and creation. Chapter 1 is very dynamic and fast moving, which is unusual for the writer of this gospel.

John’s gospel differs from the other gospels in the call of the first disciples. Not only are the details different, the place is also different. In the other gospels it happens in Galilee, but here we are at Bethany on the banks of the Jordan (Does Jesus call Philip and Nathanael on his way to Galilee or after arrival?). In this gospel it is not so much a call from Jesus to the first disciples but the witness of the Baptist which leads them to follow Jesus.

We wondered what it was Jesus said or did during their time alone together that made them not only leave John the Baptist as disciples but bring their friends and relatives to Jesus with the news that they had found the “messiah”.

When the disciples ask “where do you live?” are they expecting Jesus to take them to his own home? Why did Andrew and his friend call Jesus “rabbi”? How did they know he was a teacher? Or were they asking him to teach them? The revelation of who Jesus is was made in secret; we do not know what happened as they talked to Jesus that afternoon.

The first disciples of Jesus are either friends or relatives, showing that God uses our natural groupings. It is important for us to utilise our existing groups and structures when we witness. The circle will grow naturally as more people invite their friends and relatives. These men go to Jesus and ask questions because they are already looking for something. Perhaps we should think about this when we witness!

In verses 31 – 33 (the witness of John the Baptist) it is interesting that the Baptist says that he did not know who Jesus was until he saw the Holy Spirit descend. In Luke’s gospel John the Baptist is Jesus’ cousin and knows in the womb who Jesus is. John’s gospel is unique in its reference to the baptism with the Holy Spirit at this point. Notice how the person on whom the Spirit descends and REMAINS is the one who will baptise with the Spirit (verse33).

The prophet Isaiah predicts that Israel will reveal God to the rest of the world, and in his first chapter the gospel writer is telling his readers that Jesus is this person. Through the words of the Baptist the gospel writer reveals that Jesus is the one predicted by the prophet Isaiah (verses 22 – 34). Jesus is revealed as God’s Son to the Baptist by the dove which the Baptist witnesses too but the other disciples have to “go and see” for themselves. What Jesus says or does to reveal himself to them is secret, but they come away from their afternoon chat with the understanding that Jesus is the messiah. Each one of us will have our own revelation of Jesus. Our witness cannot necessarily convince people who Jesus is and each person must “go and see” for themselves! We discussed the importance of witness and not being afraid to tell others at work and elsewhere about our beliefs. However this passage makes it clear that those we tell are also involved in what happens next. It is up to them if they follow up on our testimony. They need to experience Jesus for themselves to be convinced that he is the “messiah”. Experiencing Jesus can cause great changes; for instance, Simon becomes Peter. Our lives should be as much a witness to our Christianity as our speech. But sometimes Christians’ actions do not express Jesus’ teaching, which can be very harmful to Christian witness. We can witness all we like, but when we stop speaking what do people see? There is no comfort zone for Christians; we need time with Jesus in order to grow.

This passage is also about “titles” which signify who Jesus is. John the Baptist points to Jesus as “The Lamb of God” and “Son of God”: the two disciples call Jesus “Rabbi” then, having spent time with him, they refer to him as Messiah. Nathaniel goes on to refer to Jesus as not only “rabbi but also “King of Israel” and “Son of God”. People may know Jesus as a good man but they need to spend time with him to come to the conclusion that he is God’s Son! All of these titles follow on from the first verses of John’s gospel where Jesus is referred to as the “Word” made flesh. In this first part of his book John is at pains to tell readers how significant Jesus is to the world. What follows in the rest of the gospel will confirm this through signs and stories.

Nathanael’s first words about Jesus are highly critical (verse 46) but Jesus can see into Nathanael’s heart. Jesus sees into all hearts and minds. We too should try and see beyond our first impressions. Verses 50 and 51 indicate that once we have understood Jesus to be the Messiah or Son of God we will see and understand the world differently.

The fast narrative pace of this first chapter can deceive a reader into thinking that narrative is all there is to it. But underneath the narrative there are deep layers of spiritual meaning leading into one of the major themes of John’s gospel. From God’s Spirit at creation, made flesh in Jesus, through to baptism with the Holy Spirit John goes swiftly on to chapter 2, where water is turned into the wine of the Spirit, and chapter 3, where Nicodemus is encouraged to be born again of the Spirit. In chapter 14 Jesus promises the Holy Spirit and in chapter 15 explains the work of the Holy Spirit. Following the resurrection (Chapter 20) Jesus will breathe the Holy Spirit into the disciples. Alongside this is the Baptist’s reference to Jesus as the Lamb of God who takes away the sin of the world. Is Jesus sacrificial death foretold here in an early reference to a doctrine of “Atonement”?