2012 01-02 – Looking for a Few Good Men – John 1

Again the next day John was standing with two of his disciples, and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!"   The two disciples heard him speak, and they followed Jesus.   And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?"   He said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.   One of the two who heard John speak and followed Him, was Andrew, Simon Peter's brother.   He found first his own brother Simon and said to him, "We have found the Messiah" (which translated means Christ).   He brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter).   The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, "Follow Me."   Now Philip was from Bethsaida, of the city of Andrew and Peter.   Philip found Nathanael and said to him, "We have found Him of whom Moses in the Law and also the Prophets wrote -- Jesus of Nazareth, the son of Joseph."   Nathanael said to him, "Can any good thing come out of Nazareth?" Philip said to him, "Come and see."   Jesus saw Nathanael coming to Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!"   Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."   Nathanael answered Him, "Rabbi, You are the Son of God; You are the King of Israel."   Jesus answered and said to him, "Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these."   And He said to him, "Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man." (John 1:35-51 NASB)

At the end of Chapter 1, John actually begins his narrative, having left behind his introductory prologue.  I’m picking the beginning of the narrative here instead of previously with John because of a literary device employed here missing in the earlier sections, and employed at various times throughout the rest of the book.  John uses Aramaic words and translates for Greek speaking audiences.  He even translates a word used previously by John the Baptist, but not translated for his listeners.  It’s a subjective reason to choose this section over one of the previous ones, but I believe John is finished with the Baptizer in his ministry as forerunner and now focuses on Jesus’ ministry as Savior.

Jesus collects disciples, two from His cousin, another by referral, then one along the way, and yet another by referral.  He has five by the end of the chapter.  Most of them we know; named are Andrew, Peter, Philip, and Nathanael.  The unnamed one is usually assumed to be John the Apostle himself.  Jesus deals with each one differently.  With the first two He invites them to His house.  He renames Simon to Peter.  Philip is simply invited to follow Him by Jesus.   Finally Nathanael is given a character assessment and Jesus’ extra knowledge is revealed to him.  At the end Jesus makes a prediction that we are never shown actually happening.

A few things I see reveal more of the character of my Master.  First, He is open to being pursued.  The two who followed from His cousin He invited to where He was staying.  Second, He speaks for Himself.  Those who referred others, Andrew and Philip didn’t debate who He was, they just said, “come and see”.  When these saw Jesus, or vice versa, Jesus then takes initiative and engages them.  So the third thing I see of my Master is that He engages specifically.  Simon needed something in the name Peter, and Nathanael needed the affirmation of his character and to know that Jesus saw him even before he “saw” him face to face.

Philip has the least detail, yet Jesus sees something in him.  There are few that Jesus invites to follow Him.  In John, it is only Philip.  Philip does, but then runs off to get Nathanael.  Philip cannot keep his discovery of Jesus to himself, and he thinks of Nathanael, probably because Nathanael has the character, and is looking for the Messiah, the King of Israel.  Yet Nathanael also refers to Jesus as the Son of God, an unusual term for a Jew to use for the Messiah.  Only John uses it for Him prior, and it’s fairly rare for others to use it for Jesus in any of the gospels.  Philip has brought someone with keen insight into the Messiah even before he meets Jesus. 

Jesus’ dealing with each of these people somewhat differently is important to me.  As I am part of the whole of the Children of God, my Father is aware of me as an individual as well.  But I also learn about my Master from what these He has found say about Him.  Andrew says Jesus is the Messiah, and that holds enough meaning for Peter that he comes.  Philip gives Nathanael Jesus’ pedigree in addition to references of who He is.  He ties Jesus to prophecies from Moses and the Prophets, and gives Jesus’ origins.  Yet Nathanael refers to Jesus as the Son of God, something not in the pedigree Philip provided.  While Philip refers to the “Prophet Like Moses,” Nathanael refers to Jesus as the “King of Israel.”  Jesus refers to Himself as the Son of Man, like Ezekiel.  All that’s missing is a reference to Jesus as the “Great High Priest.”

John writes in these encounters about details his readers need to know going into the rest of his account.  Right up front it is necessary that I know that Jesus is the Word, the Light, the Son of God, the Messiah, and the King of Israel.  Knowing that, I am armed to deal with the accounts of His work and words that follow.  Without that knowledge I can’t process what Jesus does and says with any degree of accuracy.  It all sound disjointed and crazy.  Knowing that Jesus is all those things helps me frame what He does and says in a way that provides a glimpse of the “Face of God” through His Son, Jesus.  The scene is set, the prologue complete, the characters have entered right and left, and now the play begins.  I am prepared to be amazed.

Testify Cousin!

The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!  This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’  I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water.”  John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’  I myself have seen, and have testified that this is the Son of God.” (John 1:29-34 NASB)

John the Baptist has testified to the messengers from Jerusalem, and now he does so to his own disciples.  The way the gospel writer presents it, the baptism of Jesus has already taken place, and the followers of John weren’t there to witness it.  So the Baptizer describes it for them and tells the importance of it.  The irony is that John the Baptist is related to Jesus, and from the other Gospels, knows who He is.  It seems that he really understood who Jesus was only at the baptism event.  The irony is brought out by the Gospel writer in that he uses an old verb.  It used to mean to see, but now is only used for knowing.  By choosing that verb, John the Apostle brings out the limitations of knowledge based on seeing.  John the Baptist had seen his cousin before, but still didn’t know Jesus until he baptized Him.

John the Apostle was using John the Baptist to make a clear statement about who Jesus is, and lending weight to that statement with the Baptizer’s notoriety.  But what does that mean for me, and tell me about Jesus?  First off, John’s testimony is part of the important thing here.  Jesus is the Son of God, and that was revealed to John at the Baptism.  This forms the completion of the linkage between the Apostle’s reference to the “Word of God” and the person of Jesus.  This is the single most important element in John’s testimony.  Jesus walks among them, just like so many others.  Jesus looks like others, He does the things others do, and isn’t remarkable in any other way. Even His cousin doesn’t see Him for who He is.  Finally, to John the Baptist He is revealed as the Son of God.  I doubt the irony is lost on the Baptizer.

Still, even though John knows Jesus because they are cousins, he also seems to know something of who Jesus really is even before he baptizes Jesus.  When Mary shows up to Elizabeth, both pregnant, John leaps in his mother’s womb.  He knows, somehow John knows Jesus is more than just some guy.  I think that even then, the Holy Spirit formed a connection between them.  Yet, John says he did not “know” Him.  When Jesus arrives to be baptized, John says that he needs to be baptized by Jesus; clearly he knows Jesus is important.  Here again is a partial vision, slowly clearing for the prophet, finally resolving itself around Jesus.  The glimpse becomes a clearer, yet puzzling vision.  Even so, there had to be indications before, just not enough to make it irrefutable in John’s mind.  It took a dove and a voice to make him completely sure.

What glimpse do I gain of my Master here through the testimony of these two John’s?  I see several things.  First, I see my Master is a Lamb of sacrifice, but this time for the whole of creation.  The reason that is important is that John wonders later on, yet here seems to know that Jesus came to be sacrificed for all.  Do I forget the basic things I once knew of my Master?  Does my faith waver while waiting?  Is my Master ever not the Lamb of God who takes away the sin of the world?  With His sacrifice what else can I add to make me acceptable to my Master; how can that not be enough?

I also see that my Master is not easy to understand, even for those close to Him.  I see that His own cousin only had a minor glimpse into who He was and what He had come to do, yet was His forerunner to prepare His way.  I can be used by my Master without perfect knowledge, as long as I obey.  I have to accept that I will never know all there is of my Master, but I will strive to always know more of Him.  Yet I have to accept that it’s not my knowledge but my obedience that makes me of use to Him.  Knowing Him is eternal life, I can only assume knowing Him more is a more abundant life.  That’s great for me, but others are blessed as I obey Him.

What does it take for me to confess that Jesus is the Son of God?  I have confessed that He is, that He is my Lord, and that He has been raised from the dead.  And I didn’t need a dove and a voice at the River Jordan to gain that knowledge.  I read about it though.  The testimony of John the Baptist still has the effect of forerunning redemption.  It still carries weight.  What will mine carry after I’m gone?  Or will it carry anything?  After all, it is not about me or even my testimony.  It’s about the One I testify about.  Do I live a life that lends weight to the truth of my Master? 

The view of my Master’s face is more glorious in this passage.  I see more of the juxtaposed holiness and immanence of my Master.  He is all Holy, yet also lives within me, a seemingly strangely profane person.  But He makes me holy by His very presence.  I tarnish that holiness by my profane living, and He purifies me as I confess.  The Master of the universe, all matter, and every living thing, lives within me.  He does so by choice.  He is no longer far off as the stars, or infinitesimally small as a quark.  I can experience Him, He is close, and I am never out of His grasp.  He loves me, He has my back, and He calls me to be at His service.  Excuse me while I get my towel.

Answers, Short and Cryptic, Given While You Wait

This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?"  And he confessed and did not deny, but confessed, "I am not the Christ."   They asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you the Prophet?" And he answered, "No."   Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?"   He said, "I am A VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE STRAIGHT THE WAY OF THE LORD,' as Isaiah the prophet said." 24 Now they had been sent from the Pharisees.   They asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?"   John answered them saying, "I baptize in water, but among you stands One whom you do not know.   "It is He who comes after me, the thong of whose sandal I am not worthy to untie."   These things took place in Bethany beyond the Jordan, where John was baptizing. (John 1:19-28 NASB)

In the story of Jesus there are people who…are just plain frustrating.  Actually Jesus is one of them.  In this first chapter of John, I meet another.  John the Baptist sort of reminds me of Baptist preachers I have known.  Having been one once, I have met more than my fair share.  In this passage he seems to be having fun frustrating his inquisitors.  He answers their questions, but he doesn’t seem willing to give them answers that will satisfy their purpose.  When asked who he is, he quotes Isaiah 40:3, a verse referring to the return of the exiles from Babylon to Jerusalem; a verse on redemption and the road home.  Still, it is a stretch right here.

The only real problems about this passage have to do with some details about the wording of the back and forth questions, and where it took place.  The frustrating nature, short answers, and cryptic quote are all attested very early on.  The passage remains one of those elements John has included for one of those audiences long gone with issues long forgotten.  Today, no one really views John the Baptist as the Messiah or as having been the forerunner of someone who is yet to be revealed.  In the Apostle’s day, that was still an issue, and enough of one that he includes these elements right up front.  But there is still something I find here.

My best view of my Master in this passage comes in the cryptic quote.  John’s view of himself comes from his calling, and so it comes from my Master.  It’s an odd view, and one that illuminates for me a character of my Master, the assignments He makes, and how I should respond within His assignment to me.  The passage John quotes is from Isaiah 40.  So I will start with that element.  Then I will pick apart John’s answers, especially the last one.

Isaiah 40 is the segue chapter between the prophecies referring to events during Hezekiah’s reign and those referring to the period of the Exile of Judah in Babylon.  It is in the second section of Isaiah that are found the Servant Songs that eventually refer very clearly to the coming Messiah and less and less to the nation itself.  It is in this section that the return of the Exiles becomes the focus, and encouragement for those in captivity.  It begins with the “Highway of Yahweh through the desert”.  It introduces this “Highway” by quoting a voice calling out in the wilderness.  The voice uses a simple Hebrew poetic line with two parallel feet. 

The Baptizer only quotes the intro and the first foot.  The second foot, “Make smooth in the desert a highway of our God” is left unquoted.  The piece unquoted is the part specific to the return of the exiles.  The first, by itself, can be interpreted more widely.  It just seems out of context to use it this way.  Yet in this verse in Isaiah, who the voice in the desert might be isn’t clear either.  Is it a third party observer of the return?  Is it the prophet writing?  Is it the returning exiles?  It just seems out of place somehow in the chapter.  So, why is it there?  Well, my Master seems to have applied it to His servant John.

The Inspiring One has applied this verse to the “forerunner” of His Son.  He rejected the title of “Elijah” yet he filled that role.  He rejected the title of “The Prophet” yet he is certainly like one of the prophets.  His reference for himself comes from a passage that is an odd one considering the people of Israel are not in captivity or exile.  And considering their current historical setting, those words could be inflammatory.  It could be interpreted to refer to the Roman occupation, and a coming overthrow, an event that doesn’t happen.  Does John see himself as the forerunner of a successful rebellion against Rome?  Again, it doesn’t seem so.

I get the impression from John’s responses that he really isn’t completely clear on his role either.  From passages after this one, I discover that he has been waiting for someone and some event.  Even he isn’t sure who is coming, nor what he will do.  He’s not the Messiah, he’s not the Prophet, he’s not Elijah, but instead he’s a voice preceding the redemption by God of His people.  I can imagine being John, having clarity right up to the point where I know something important is coming, but not being given the vision of what that important thing will be.  Perhaps John is simply passing on his frustration to his inquisitors.  With all John does know he is keenly aware that there is a lot he doesn’t know.

How willing am I to be obedient in a “fog”?  How willing am I to follow the will of my Master knowing it’s not the end but the beginning or middle, with only so much vision, with the sense that I am not getting the complete picture, and therefore with the knowledge that I won’t be there for the finale.  I would have to accept that this path He has put me on is not about me, but instead about Him, His purposes, and His plan.  I so want to be in there, mixing it up, and showing off really.  He so wants me in the background, supporting, and obedient.  I’m not even as peculiar a character as John, so I blend better than he did.  I can easily be lost in the set dressing.  And that is how it should be.  The center stage is now set for the Word becoming flesh.  The stage is set for Someone else.  Come Lord Jesus, live Your purpose through me.