Jesus Christ also explained to his disciples that John’s coming was a fulfillment of the prophecy at Malachi 4:5, 6, that God would send Elijah the prophet before the coming of the great and fear-inspiring day of Jehovah. Nevertheless, great as John was (“Among those born of women there has not been raised up a greater than John the Baptist”), he would not be one of the “bride” class who will share with Christ in his heavenly kingdom rule (Rev. 21:9-11; 22:3-5), for “a person that is a lesser one in the kingdom of the heavens is greater than he is.” (Matt. 11:11-15; 17:10-13; Luke 7:28-30) Jesus also, by inference, defended John against the charge that John had a demon.—Matt. 11:16-19; Luke 7:31-35.

Some time after this occasion, Herodias carried out her grudge against John. During Herod’s birthday celebration the daughter of Herodias delighted Herod with her dancing, upon which Herod swore to her that he would give her whatever she asked. Influenced by her mother, she asked for the head of John. Herod, out of regard for his oath and for those present, granted her request. John was beheaded in prison and his head delivered on a platter to the girl, who brought it to her mother. John’s disciples later came and removed John’s body and buried him, reporting the matter to Jesus.—Matt. 14:1-12; Mark 6:21-29.

After John’s death Herod heard of Jesus’ ministry of preaching, healing and casting out demons. He was frightened, fearing that Jesus was actually John who had been raised from the dead. Thereafter he greatly desired to see Jesus, not to hear his preaching, but because he was not sure of this conclusion.—Matt. 14:1, 2; Mark 6:14-16; Luke 9:7-9.

JOHN’S BAPTISM ENDS

John’s baptism continued until Pentecost day, 33 C.E., when the holy spirit was poured out. From that time baptism “in the name of the Father and of the Son and of the holy spirit” was preached. (Matt. 28:19; Acts 2:21, 38) Those who thereafter were baptized in John’s baptism had to be rebaptized in the name of the Lord Jesus in order to become receivers of holy spirit.—Acts 19:1-7.

2. Father of the apostle Simon Peter. At John 1:42 and 21:15-17 he is called John, according to the Sinaitic Manuscript, the Vatican Manuscript No. 1209 and the “Old Latin” Version, but is referred to as “Jona” in the Alexandrine Manuscript, the Vulgate, the Syriac Peshitta Version and the Sinaitic (palimpsest) codex. Jesus calls him Jonah at Matthew 16:17.

3. John Mark. One of Jesus’ disciples and the writer of “The Good News According to Mark.” He is often called “Mark the Evangelist.” Mark was his surname. The home of his mother Mary in Jerusalem was a gathering place for the disciples. (Acts 12:12) He accompanied Paul and Barnabas on Paul’s first missionary tour. (Acts 12:25; 13:5) He left them at Perga in Pamphylia and returned to Jerusalem. (Acts 13:13) On this account Paul later refused to take Mark along on his next tour, so Barnabas went in another direction, taking Mark with him. (Acts 15:36-41) Mark, however, evidently proved later that he was a reliable and diligent worker, for Paul wrote to Timothy from Rome, where he was imprisoned: “Take Mark and bring him with you, for he is useful to me for ministering.”—2 Tim. 4:11.

4. A Jewish ruler (possibly a relative of the chief priest Annas) who shared with Annas and Caiaphas in having the apostles Peter and John arrested and brought before them. Though they had proof of Peter’s miracle in healing a lame man, they commanded Peter and John to stop their preaching and further threatened them. But having no ground on which to take action against the apostles and being afraid of the people, they released them.—Acts 3:1-8; 4:5-22.

5. The apostle John, son of Zebedee and Salome (compare Matthew 27:55, 56; Mark 15:40) and brother of the apostle James, likely James’ younger brother, as James is usually named first where both are mentioned. (Matt. 10:2; Mark 3:14, 16, 17; Luke 6:14; 8:51; 9:28; Acts 1:13) Zebedee married Salome of the house of David, evidently the natural sister of Mary the mother of Jesus.

BACKGROUND

John’s family seems to have been fairly well situated. His father Zebedee employed hired men in his fishing business, in which he was partner with Simon. (Mark 1:19, 20; Luke 5:9, 10) Zebedee’s wife Salome was among the women who accompanied and ministered to Jesus when he was in Galilee (compare Matthew 27:55, 56; Mark 15:40, 41), and she took part in bringing spices to prepare Jesus’ body for burial. (Mark 16:1) John evidently had a house of his own.—John 19:26, 27.

Zebedee and Salome were faithful Hebrews, and the evidence indicates that they raised John in the teaching of the Scriptures. He is generally understood to be the disciple of John the Baptist that was with Andrew when John announced to them: “See, the Lamb of God!” His ready acceptance of Jesus as the Christ reveals that he had a knowledge of the Hebrew Scriptures. (John 1:35, 36, 40-42) While it is never stated that Zebedee became a disciple of either John the Baptist, or Christ, it appears that he offered no resistance to his two sons’ becoming full-time preachers with Jesus.

When John, along with Peter, was brought before the Jewish rulers, they were viewed as “unlettered and ordinary.” This did not mean, however, that they had no education or were unable to read and write, but that they had not received their training at the rabbinical schools. It is stated, rather, that “they began to recognize about them that they used to be with Jesus.”—Acts 4:13.

BECOMES CHRIST’S DISCIPLE

After being introduced to Jesus Christ in the fall of 29 C.E., John undoubtedly followed Jesus into Galilee and was an eyewitness to His first miracle at Cana. (John 2:1-11) He may have accompanied Jesus from Galilee to Jerusalem, and again on his return through Samaria to Galilee; for the vividness of his account seems to stamp it as that of an eyewitness to the events described. However, the record does not so state. (Chaps. 2-5) Nevertheless, John did not leave his fishing business for some time after becoming acquainted with Jesus. In the following year, as Jesus walked alongside the Sea of Galilee James and John were in the boat with their father Zebedee repairing their nets. He called them to the full-time work of being “fishers of men,” and the account by Luke informs us: “So they brought the boats back to land, and abandoned everything and followed him.” (Matt. 4:18-22; Luke 5:10, 11; Mark 1:19, 20) Later they were selected to be apostles of the Lord Jesus Christ.—Matt. 10:2-4.

John was one of the three most intimately associated with Jesus. Peter, James and John were taken to the mountain of transfiguration. (Matt. 17:1, 2; Mark 9:2; Luke 9:28, 29) They only of the apostles were allowed to enter the house of Jairus with Jesus. (Mark 5:37; Luke 8:51) They were privileged to be the ones taken by Jesus farther than the others into the garden of Gethsemane on the night of his betrayal, although at that time even they did not realize the full significance of the occasion, falling asleep three times and being awakened by Jesus. (Matt. 26:37, 40-45; Mark 14:33, 37-41) John occupied the position next to Jesus at his last Passover and the institution of the Lord’s Evening Meal. (John 13:23) He was the disciple who, at Jesus’ death, received the signal honor of being entrusted with the care of Jesus’ mother.—John 21:7, 20; 19:26, 27.

IDENTIFYING JOHN IN HIS GOSPEL

In John’s Gospel he never refers to himself by his name John. He is spoken of either as one of the sons of Zebedee or as the disciple whom Jesus used to love. When he speaks of John the Baptist, unlike the other Gospel writers he calls the Baptist only “John.” This would be more natural for one of the same name to do, since no one would misunderstand about whom he was speaking. Others would have to use a Surname or title or other descriptive terms to distinguish whom they meant, as John himself does when speaking of one of the Marys.—John 11:1, 2; 19:25; 20:1.

Viewing John’s writing in this light, it becomes evident that he himself was the unnamed companion of Andrew to whom John the Baptist introduced Jesus Christ. (John 1:35-40) It was he who gained entrance for himself and Peter into the courtyard of the high priest because the high priest knew him. (John 18:15, 16) After Jesus’ resurrection John passed Peter up as they ran to the tomb to investigate the report that Jesus had risen. (John 20:2-8) He was privileged to see the resurrected Jesus that same evening (John 20:19; Luke 24:36) and again the following week. (John 20:26) He was one of the seven who went back to fishing and to whom Jesus appeared. (John 21:1-14) John was also present at the mountain in Galilee after Jesus rose from the dead, and personally heard the command: “Make disciples of people of all the nations.”—Matt. 28:16-20.

JOHN’S LATER HISTORY

After Jesus’ ascension John was in Jerusalem at the assembling of about 120 disciples when Matthias was chosen by lot and reckoned along with the eleven apostles. (Acts 1:12-26) He was present at the outpouring of the spirit on the day of Pentecost and saw 3,000 added to the congregation on that day. (Acts 2:1-13, 41) He, along with Peter, stated before the Jewish rulers the principle followed by the congregation of God’s people: “Whether it is righteous in the sight of God to listen to you rather than to God, judge for yourselves. But as for us, we cannot stop speaking about the things we have seen and heard.” (Acts 4:19, 20) Again, he joined the other apostles in telling the Sanhedrin: “We must obey God as ruler rather than men.”—Acts 5:27-32.

After Stephen’s death at the hands of enraged Jews, great persecution arose against the congregation in Jerusalem and the disciples were scattered. But John, with the other apostles, remained in Jerusalem. When the preaching of Philip the missionary moved many in Samaria to accept the word of God, the governing body dispatched Peter and John to assist these new disciples to receive the holy spirit. (Acts 8:1-5, 14-17) In 49 C.E., John was present at the conference of the governing body on the issue of circumcision for Gentile converts. (Acts 15:5, 6, 28, 29) Paul said that John was one of those in Jerusalem “who seemed to be pillars” of the congregation. John, as a member of the governing body, gave Paul and Barnabas the “right hand of sharing together” as they were sent on their mission to preach to the nations (Gentiles).—Gal. 2:9.

While Jesus Christ was still on earth he had indicated that John would survive the other apostles. (John 21:20-22) For some seventy years he faithfully served Jehovah. Toward the end of his life John was imprisoned on the isle of Patmos, where he came to be “for speaking about God and bearing witness to Jesus.” (Rev. 1:9) This proves that he was energetically active in preaching the good news, even at a very old age (in about 96 C.E.).

While on Patmos, John was favored with the marvelous vision of Revelation, which he faithfully wrote down. (Rev. 1:1, 2) It is generally believed that he was exiled by Emperor Domitian and was released by Domitian’s successor, Emperor Nerva (96-98 C.E.). According to tradition, he went to Ephesus, where he wrote his Gospel and his three letters entitled the First, Second and Third of John, about 98 C.E. Traditionally, it is believed that he died at Ephesus in 100 C.E. during the reign of Emperor Trajan.

PERSONALITY

Scholars have generally concluded that John was a nonactive person, sentimental and introspective. As one commentator puts it: “John, with his contemplative, stately, ideal mind, went angel-like through life.” They base their evaluation of John’s personality on the fact that John speaks so much about love, and because he does not appear so prominently in the Acts of the apostles as do Peter and Paul. Also, they note that he seems to have let Peter take the lead in speaking when they were together.

It is true that, when Peter and John were together, Peter is always foremost as the spokesman. This would be natural, however, for Peter was evidently the older man, and John would let him take the lead in speaking, just as he had been taught respect for those who were his seniors from the Hebrew Scriptures and as the Christian Greek Scriptures also counsel. (Job 32:4-7; 1 Tim. 5:17) But the accounts do not say that John was silent. Rather, when before the rulers and older men both Peter and John spoke without fear. (Acts 4:13, 19) Likewise, John spoke boldly, as did the other apostles before the Sanhedrin, although Peter is specifically mentioned by name. (Acts 5:29) And as to being the active, energetic type, did he not anxiously outrun Peter in reaching Jesus’ tomb? But he did show courtesy and respect toward Peter as an older Christian brother when he waited for Peter to enter Jesus’ tomb first.—John 20:2-8.

Early in their ministry as apostles, Jesus gave the surname Boanerges (“Sons of Thunder”) to John and his brother James. (Mark 3:17) This title certainly does not denote any soft sentimentality or lack of vigor, but, rather, dynamism of personality. When a Samaritan village refused to receive Jesus, these “Sons of Thunder” were ready to call down fire from heaven to annihilate its inhabitants. Previously, John tried to prevent a man from expelling demons in Jesus’ name. Jesus gave reproof and correction in each case.—Luke 9:49-56.

The two brothers on those occasions showed misunderstanding and, to a great extent, lacked the balance and the loving, merciful spirit that they later developed. Nevertheless, these two occasions manifested a spirit of loyalty and a decisive, vigorous personality that, channeled in the right direction, made them strong, energetic, faithful witnesses. James died a martyr’s death at the hands of Herod Agrippa I (Acts 12:1, 2), and John endured as a pillar “in the tribulation and kingdom and endurance in company with Jesus” as the last living apostle.—Rev. 1:9.

When James and John apparently got their mother to request that they sit next to Christ in his kingdom, they demonstrated an ambitious spirit that made the other apostles indignant. But it afforded Jesus a fine opportunity to explain that the one great among them would be the one who served the others. Then he pointed out that even He came to minister and to give his life a ransom for many. (Matt. 20:20-28; Mark 10:35-45) However selfish their desire was, the incident reveals their faith in the reality of the Kingdom.

Certainly if John’s personality had been as painted by religious commentators—weak, impractical, lacking in energy, introverted—Jesus Christ would not likely have used him to write the stirring, powerful book of Revelation, in which Christ repeatedly encourages Christians to be conquerors of the world, tells of the good news to be preached world wide, and issues forth the thunderous judgments of God.

It is true that John speaks about love more than the other Gospel writers. This does not give evidence of any soft sentimentality. Conversely, love is a strong quality. On love the entire Law and the Prophets were based. (Matt. 22:36-40) “Love never fails.” (1 Cor.13:8) Love “is a perfect bond of union.” (Col. 3:14) Love, of the kind that John advocated, sticks to principle and is capable of strong reproof, correction and discipline, as well as kindness and mercy.

Wherever he appears in the three synoptic Gospel accounts, as well as in all of his own writings, John always manifested the same strong love and loyalty toward Jesus Christ and his Father Jehovah. Loyalty and hatred of that which is bad are manifest in his noting of bad motives or traits in the actions of others. He alone tells us that it was Judas who grumbled at Mary’s use of expensive ointment to anoint Jesus’ feet and the reason for Judas’ complaint: because he carried the money box and was a thief. (John 12:4-6) He points out that Nicodemus came to Jesus ‘under cover of night.’ (John 3:2) He notes the serious flaw in Joseph of Arimathea, that he was “a disciple of Jesus but a secret one out of his fear of the Jews.” (John 19:38) John could not countenance the fact that anyone could profess to be a disciple of his Master and yet be ashamed of it.

John had developed the fruits of the spirit to a far greater degree when he wrote his Gospel and letters than when he was a young man newly associated with Jesus. He was certainly not the same person who had asked for a special seat in the Kingdom. And in his writings we can find expression of his maturity and good counsel to help us to imitate his faithful, loyal, energetic course.

JOHN, THE GOOD NEWS ACCORDING TO

One of the four accounts of Jesus Christ’s earthly life and ministry, and the last one to be written.

WRITERSHIP

Although the book does not name its writer, it has been almost universally acknowledged that it was by the hand of the apostle John. From the beginning his writership was not challenged, except by a small group in the second century who objected on the ground that they considered the book’s teachings unorthodox, but not because of any evidence concerning writership. Only since the advent of modern “critical” scholarship has John’s writership been challenged anew.

The internal evidence that the apostle John, the son of Zebedee, was indeed the writer consists of such an abundance of proofs from various viewpoints that it overwhelms any arguments to the contrary. Only a very limited number of points are mentioned here, but the alert reader, with these things in mind, will find a great many more. A few are:

(a) The writer of the book was evidently a Jew, as indicated by his familiarity with Jewish opinions.—John 1:21; 6:14; 7:40; 12:34.

(b) He was a native dweller in the land of Palestine, as indicated by his thorough acquaintance with the country. The details mentioned concerning places named indicate personal knowledge of them. Among these are: “Bethany across the Jordan” (John 1:28) and ‘Bethany near Jerusalem’ (11:18); there was a garden at the place where Christ was impaled, and a new memorial tomb in it (19:41); Jesus “spoke in the treasury as he was teaching in the temple” (8:20); “It was wintertime, and Jesus was walking in the temple in the colonnade of Solomon” (10:22, 23), and many other exact descriptions.

(c) The writer’s own testimony and the factual evidence show that he was an eyewitness. He names individuals who said or did certain things (John 1:40; 6:5, 7; 12:21; 14:5, 8, 22; 18:10); he is detailed about the times of events (4:6, 52; 6:16; 13:30; 18:28; 19:14; 20:1; 21:4); he factually designates numbers in his descriptions, doing so unostentatiously.—1:35; 2:6; 4:18; 5:5; 6:9, 19; 19:23; 21:8, 11.

(d) The writer was an apostle. No one but an apostle could have been eyewitness to so many events associated with Jesus’ ministry; also his intimate knowledge of Jesus’ mind, feelings and reasons for certain actions reveals that he was one of the party of twelve who accompanied Jesus throughout his ministry. For example, he tells us that Jesus asked Philip a question to test him, “for he himself knew what he was about to do.” (John 6:5, 6) Jesus knew “in himself that the disciples were murmuring.” (6:61) He knew “all the things coming upon him.” (18:4) He “groaned in the spirit and became troubled.” (11:33; compare 13:21; 2:24; 4:1, 2; 6:15; 7:1) The writer was also familiar with the apostles’ thoughts and impressions, some of which were wrong and were corrected later.—2:21, 22; 11:13; 12:16; 13:28; 20:9; 21:4.

Additionally, the writer is spoken of as “the disciple whom Jesus used to love.” (John 21:20, 24) He was evidently one of the three most intimate apostles that Jesus kept nearest to him on several occasions, such as the transfiguration (Mark 9:2) and the time of his anguish in the garden of Gethsemane. (Matt. 26:36, 37) Of these three apostles, James is eliminated as the writer because of his being put to death about 44 C.E. by Herod Agrippa I. There is no evidence whatsoever for such an early date for the writing of this Gospel. Peter is ruled out by having his name mentioned alongside “the disciple whom Jesus used to love.”—John 21:20, 21.

AUTHENTICITY

The Gospel of John was accepted as canonical by the early Christian congregation. It appears in nearly all the ancient catalogues, being there accepted without query as authentic. The epistles of Ignatius of Antioch (c. 110 C.E.) contain clear traces of his use of John’s Gospel, as do also the writings of Justin Martyr a generation later. It is found in all the most important codices of the Christian Greek Scriptures: the Sinaitic, Vatican, Alexandrine, Ephraemi, Bezae, Washington and Koridethi codices, and in all the early versions. A fragment of this Gospel containing part of John chapter 18 is contained in the John Rylands Papyrus 457 (P⁵²), of the first half of the second century. Also parts of chapters 10 and 11 are found in the Chester Beatty Papyrus (P⁴⁵) and part of the first chapter in the Bodmer Papyrus (P⁶⁶) of the early third century.

WHEN AND WHERE WRITTEN

It is generally thought that John had been released from exile on the island of Patmos and was in or near Ephesus, about sixty miles (c. 97 kilometers) from Patmos, at the time he wrote his Gospel, about 98 C.E. Roman Emperor Nerva, 96-98 C.E., recalled many who had been exiled at the close of the reign of his predecessor Domitian. John may have been among these. In the Revelation John received on Patmos, Ephesus was one of the congregations to which he was commanded to write.

John had reached a very old age, being probably about ninety or a hundred when he wrote his Gospel. He was undoubtedly familiar with the other three accounts of Jesus’ earthly life and ministry, also the Acts of Apostles and the letters written by Paul, Peter, James and Jude. He had had opportunity to see Christian doctrine fully revealed and had seen the effects of its preaching to all nations. He also had seen the development of the “man of lawlessness” taking place. (2 Thess. 2:3) He had witnessed many of Jesus’ prophecies already fulfilled, notably the destruction of Jerusalem and the end of that Jewish system of things.

PURPOSE OF JOHN’S GOSPEL

John, inspired by holy spirit, was selective in the events he chose to chronicle, because, as he says: “To be sure, Jesus performed many other signs also before the disciples, which are not written down in this scroll,” and, “There are, in fact, many other things also which Jesus did, which, if ever they were written in full detail, I suppose, the world itself could not contain the scrolls written.”—John 20:30; 21:25.

With these things in mind John states his purpose for writing the things he was led by inspiration to write, in which he repeated little that had been written before: “But these have been written down that you may believe that Jesus is the Christ the Son of God, and that, because of believing, you may have life by means of his name.”—John 20:31.

John emphasized the fact that what he wrote was real, true, and had actually taken place. (John 1:14; 21:24) His Gospel is a valuable addition to the Bible canon as the actual eyewitness evidence from the last living apostle of Jesus Christ.

WIDELY PUBLISHED

The Good News According to John has been the most widely published of any part of the Bible. Thousands of copies of the Gospel of John have been separately printed and distributed, apart from its being included in copies of the complete Bible.

VALUE

In harmony with the Revelation, in which Jesus Christ states that he is “the beginning of the creation by God” (Rev. 3:14), John points out that this One was with God “in [the] beginning” and that “all things came into existence through him.” (John 1:1-3) Throughout the Gospel he stresses the intimacy of this only-begotten Son of God with his Father, and he quotes many of Jesus’ statements revealing that intimacy. Throughout the book we are kept aware of the Father-Son relationship, the subjection of the Son and the worship of Jehovah as God by his Son. (John 20:17) This closeness qualified the Son to reveal the Father as no one else could and as God’s servants of ages past never realized. And John highlights the affectionate love of the Father for the Son and for those who become God’s sons by exercising faith in the Son.

Jesus Christ is presented as God’s channel of blessing to mankind and the only way of approach to God. He is revealed as the One through whom undeserved kindness and truth come (John 1:17), also as “the Lamb of God” (1:29), “the only-begotten Son of God” (3:18), “the bridegroom” (3:29), “the true bread from heaven” (6:32), “the bread of God” (6:33), “the bread of life” (6:35), “living bread” (6:51), “the light of the world” (8:12), “the Son of man” (9:35), “the door” of the sheepfold (10:9), “the fine shepherd” (10:11), “the resurrection and the life” (11:25), “the way and the truth and the life” (14:6), and “the true vine.”—15:1.

Jesus Christ’s position as King is stressed (John 1:49; 12:13; 18:33), also his authority as Judge (5:27) and the power of resurrection granted him by his Father. (5:28, 29; 11:25) He reveals Christ’s role in sending the holy spirit, as a “helper,” to act in the capacities of remembrancer or reminder, witness bearer for Him, and teacher. (14:26; 15-26; 16:14, 15) But John does not allow the reader to lose sight of the fact that it is actually God’s spirit, emanating from God and sent by His authority. Jesus made it clear that the holy spirit could not come in such capacity unless he went to the Father, who is greater than he is. (16:7; 14:28) Then his disciples would do even greater works, for the reason that Christ would again be with his Father and would answer requests asked in his own name, all for the purpose of bringing glory to the Father.—14:12-14.

John reveals Jesus Christ also as the sacrificial ransom for mankind. (John 3:16; 15:13) His title “Son of man” reminds us of his being most closely related to man by becoming flesh, being man’s kinsman, and by reason of this, as foreshadowed in the Law, the repurchaser and avenger of blood. (Lev. 25:25; Num. 35:19) Christ told his disciples that the ruler of this world had no hold on him, but that he had conquered the world and as a result the world was judged and its ruler was to be cast out. (John 12:31; 14:30) Jesus’ followers are encouraged to conquer the world by keeping loyalty and integrity to God as Jesus did. (John 16:33) This harmonizes with the Revelation John had received, in which Christ repeats the need to conquer, and promises rich heavenly rewards alongside him to those in union with him.—Rev. 2:7, 11, 17, 26; 3:5, 12, 21.

THE SPURIOUS PASSAGE AT JOHN 7:53–8:11

These twelve verses have obviously been added to the original text of John’s Gospel. They are not found in the Sinaitic Manuscript or the Vatican Manuscript 1209, though they do appear in the sixth-century Codex Bezae and later Greek manuscripts. They are omitted, however, by most of the early versions. It is evident that they are not part of John’s Gospel. One group of Greek manuscripts places this passage at the end of John’s Gospel; another group puts it after Luke 21:38, supporting the conclusion that it is a spurious and uninspired text.

OUTLINE OF CONTENTS

I. Prologue: The Word became flesh and dwelt among men (1:1-18)

A. Was with Jehovah as first of God’s creative works (1:1, 2)

B. Used by God to create all other things (1:3)

C. Came into world as its light, but world did not recognize or accept (1:4-10)

1. Those who received him became children of God by faith (1:11-13)

2. Faith-exercising ones beheld his glory as only-begotten Son (1:14)

3. Full of undeserved kindness and truth, he revealed the Father, whom man has never seen (1:15-18)

II. John the Baptist presents “the Lamb of God” to men (1:19-42)

A. John confesses he is not the Christ, or Elijah (1:19-21)

B. Is the one making way of Jehovah straight; tells of greater one coming (1:22-28)

C. Announces Jesus as “the Lamb of God that takes away the sin of the world” (1:29)

D. Testifies to spirit’s descent on Jesus at baptism and foretells baptism of holy spirit by Jesus (1:30-34)

E. Introduces certain of his disciples to Jesus (1:35-42)

III. Separation of people effected by Jesus’ preaching: “signs” and words prove he is Son of God; progressive development of believers and hardening of heart of unbelievers (1:43–12:50)

A. Philip and Nathanael become disciples (1:43-51)