Since the Sadducees could hardly be expected to take much interest in such matters, this explanation is probably intended to do more than tell the reader that this deputation was of the other sect. ἐγώ] has the emphasis of an antithesis to the higher Baptizer ( μέσος δὲ, etc. And John’s administration of this precursory baptism is justified by the fact he immediately states, μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε. Hence the parenthetical remark just here inserted: “And they that were sent belonged to the Pharisees,”—a statement, therefore, which points forwards, and does not serve as a supplementary explanation of the hostile spirit of the question (Euthymius Zigabenus, Lücke, and most others). As this passage patently declares, the Word is Jesus Christ.He is God and is the Creator God of Genesis. It was against these ultra-critical Scribes and Pharisees that Jesus made His attacks, for they were the ones who followed Him around and sought to test Him out. For the Pharisees did not form an officially constituted body, from which a proceeding like this which is here spoken of could have started. "Commentary on John 1:24". Copyright StatementThe text of this work is public domain. https:https://www.studylight.org/commentaries/geb/john-1.html. John 1:24. The emphasizing of the antithesis, however, has brought this μέσος] to the front, because it was the manifestation of the Messiah, already taking place in the very midst of the Jews, which justified John in baptizing. What does this verse really mean? First published online in 1996 at The Restoration Movement Pages. Luthardt thinks that it imports, there were some ἀπεσταλμένοι present, who belonged to the sect of the Pharisees ( ἦσαν δὲ καὶ ἐκ τῶν φαρ. ἀποστέλλομαι … ἐκ has occurred above, John 1:19, which gives additional probability to the reading of the text. BibliographyTrapp, John. Christ is the means whereby both Jews and Greeks can connect with the power of God and the wisdom of God. 1905. "Commentary on John 1:24". Omitting it, we translate And they had been sent from the Pharisees, or better (as we have ἐκ and not παρά), and there had been sent (some) of the Pharisees. "Cambridge Greek Testament for Schools and Colleges". The NASB translators understood this verse to be parenthetical describing the authorities who had sent the delegation that had been questioning John. 1685. The image many of us have of John the Baptist comes from his memorable depiction in the Synoptic Gospels (Matt 3:1-12; Mark 2:2-8; Luke 3:1-20). BibliographyGodet, Frédéric Louis. And they asked him and said unto him, Why then baptizest thou, if thou art not the Christ, neither Elijah, neither the prophet? This scarcely amounts to what Lampe calls it, “nova exprobratio ignorantiae Pharisaeorum” (Isaiah 42:19; Isaiah 29:14), because as yet they had had no opportunity of knowing the Christ.— μέσος ὑμῶν. 1909-1922. BibliographyMeyer, Heinrich. "Commentary on John 1:24". From their strict scholastic standing-point, they could allow ( οὖν) so thoroughly reformatory an innovation as that of baptism (see on Matthew 3:5), considering its connection with Messiah’s kingdom, only to the definite personalities of the Messiah, Elias, or the promised prophet, and not to a man with so vague a call as that which the Baptist from Isaiah 40:3 ascribed to himself,—a passage which the Pharisees had not thought of explaining in a Messianic sense, and were not accustomed so to apply it in their schools. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. Not only did many of His Followers leave, but many of them became hostile. Commentary on John 14:25-27 (Read John 14:25-27 ) Would we know these things for our good, we must pray for, and depend on the teaching of the Holy Ghost; thus the words of Jesus will be brought to our remembrance, and many difficulties be cleared up which are not plain to others. Weiss and Keil see here a mere case of negligence of a copyist arising from the preceding καί, in which the οἱ was lost. In this question the Sadducees felt no interest, for they rejected all such rites at once; but the Pharisees thought it was worth inquiry, and it was a question on which they felt themselves specially called on to act as the guardians of the ceremonies of religion. ἁγ., which was already intended to be here inserted, was forgotten, owing to the intervening sentences; and finally, Hilgenfeld, after comparing together Matthew and Luke, deduces the unhistorical character of the narrative. 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