Exegetical and Hermeneutical Commentary of John 3:26
And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all [men] come to him.
26. to whom thou barest witness ] Rather, to whom thou hast borne witness. This was the monstrous thing in their eyes; that One who seemed to owe His position to the testimony of John should be competing with him and surpassing him.
behold, the same ] Or perhaps, behold, this fellow, expressing astonishment and chagrin, and perhaps contempt.
all men ] An exaggeration very natural in their excitement. The picture is very true to life. Comp. the excited statement of the Samaritan woman, Joh 4:29; and of the Pharisees, Joh 12:19; contrast Joh 3:32 and see on Joh 6:15.
Fuente: The Cambridge Bible for Schools and Colleges
Came unto John – Came to him with their complaint; envious and jealous at the success of Jesus, and evidently irritated from the discussion, as if their master was about to lose his popularity.
Rabbi – Master. See the notes at Mat 23:7. Acknowledging him as their master and teacher.
That was with thee – Who was baptized by thee.
Thou barest witness – See Joh 1:29-35.
All men come to him – This was the source of their difficulty. It was that Jesus was gaining popularity; that the people flocked to him; that they feared that John would be forsaken, and his followers be diminished in numbers and influence. Thus many love their sect more than they do Christ, and would be more rejoiced that a man became a Presbyterian, a Methodist, a Baptist, than that he became a sincere and humble Christian. This is not the spirit of the gospel. True piety teaches us to rejoice that sinners turn to Christ and become holy, whether they follow us or not. See Mar 9:38-39. Let Jesus be exalted, and let men turn to Him, is the language of religion, whatever denomination they may feel it their duty to follow.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. And they came unto John] That he might decide the question.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The disciples of John coming unto him, give him the usual title, under which in that age they were wont to speak to those whom they owned as their teachers, which was Rabbi. Their business was to complain, that Christ, whom they do not think fit to name, nor to give him any title, but mention him as one much inferior to their master, one that came to him to Bethabara, and to whom he there gave testimony, Joh 1:7,34, as if Christ had from him derived all his credit and reputation. Their master did not go to Christ, but he came to their master; he was not baptized of Christ, but Christ was baptized of him; he did not give testimony to their master, but their master gave testimony to him: now, say they, he baptizeth by his disciples, and multitudes, many of all sorts of people, (for the universal particle all men can here signify no more), come to him. Love is jealous; they were afraid that their masters reputation would by this means flag and be diminished. Such a passage we find, Num 11:28. And thus John, our Saviours disciple, was jealous for Christ his Master, Luk 9:49. They all sinned, as appears by the answer given by Moses to Joshua, Num 11:29, and Christs answer to John, Luk 9:50, and by the following reply of John to these disciples, envying for his sake.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. Rabbi, &c.”Master,this man tells us that He to whom thou barest such generous witnessbeyond Jordan is requiting thy generosity by drawing all the peopleaway to Himself. At this rate, thou shalt soon have no disciples atall.” The reply to this is one of the noblest and most affectingutterances that ever came from the lips of man.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they came unto John,…. The Persic version reads, “he came unto John”; that disciple that had the controversy with the Jew about purifying, who not knowing well how to answer him, and which might be the case of more, applied to John:
and said unto him, Rabbi; or “master”; or, “our master”; as the Syriac and Persic versions read, which was a title of great respect, and reverence, and much in use in those times; [See comments on Mt 23:7] [See comments on Mt 23:8]. The Arabic version joins this word to the following clause, and applies it to Christ, rendering it thus, “the master that was with thee beyond Jordan”; which is making them to speak more honourably of Christ than they intended; for though they speak very respectfully to John, yet with much disdain and neglect of Christ; not so much as mentioning his name, or using any term of honour or respect; only saying,
he that was with thee beyond Jordan; namely, at Bethabara; who came from Galilee to Jordan, unto John, to be baptized by him, and who was baptized by him; and for some little time continued with him, and attended on his ministry; and as they thought, was a disciple of John’s:
to whom thou bearest witness; that he was before him, and to be preferred unto him; and that he was the Lamb of God, and even the Son of God; suggesting, that by this testimony of his, Christ had gained all the credit and reputation he had; and that therefore he had done a wrong thing in enlarging so much in the praise and commendation of him:
behold the same baptizeth; takes upon him to administer the ordinance of baptism; at least gives orders to administer it; which John’s disciples thought was the proper, and peculiar business of their master; and therefore speak of this as an intrusion into his office, and an entering into his province; and an assuming that which only belonged to him: and what gave still more uneasiness, and increased the complaint, was,
and all men come to him; that is, “many”, as the Syriac and Persic versions render it, even more than came to John; see Joh 4:1. Large multitudes from all parts flocked to hear Christ preach, and great numbers were made disciples by him, and then baptized. That he should baptize, gave them great offence; and that he was so followed, raised their envy; and his being so near to John, might add to their uneasiness. It is a rule with the Jews, that
“it is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel.”
And they say, that
“a disciple that teaches before, or in the presence of his master, is guilty of death r.”
r T. Hieros. Sheviith, fol. 37. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Rabbi (). Greeting John just like Jesus (John 1:38; John 3:2).
Beyond Jordan ( ). Evident reference to John’s witness to Jesus told in 1:29-34.
To whom thou hast borne witness ( ). Note avoidance of calling the name of Jesus. Perfect active indicative of so common in John (1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity.
The same baptizeth ( ). “This one is baptizing.” Not personally (4:2), as John did, but through his six disciples.
And all men come to him ( ). Linear present middle indicative, “are coming.” The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John’s followers to keenest jealousy. What a life-like picture of ministerial jealousy in all ages.
Fuente: Robertson’s Word Pictures in the New Testament
Behold [] . Used by both Matthew and Mark, not by Luke, but very frequently by John.
Baptizeth – come. The present would be better rendered by is baptizing, are coming.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they came unto John,” (kai elthon pros ton loannen) “And they (the disciples) came to John,” those he had baptized and who were still following him-
2) “And said unto him, Rabbi,” (kai eipan auto hrabbi) “And said to him, Rabbi,” meaning “teacher” or instructor, or guide; Used among the Jews “Rab” meant master; “Rabbi” my master, or our Master, and “Rabboni” meant my lord, and master of the highest order, a title of respect in spiritual or religious matters especially, Mat 23:7-8; Joh 1:38; Joh 1:49; Joh 3:2; Joh 3:26; Joh 6:25; Joh 20:16.
3) “He that was with thee beyond Jordan,” (hos en meta sou peran tou lordanou) “The one who was with you beyond the Jordan,” whom John had baptized, upon whom a I so the Holy Ghost had comedown like a dove and lighted, at which time God the Father spoke from heaven, claiming Him as His own Son, Mat 3:16.
4) “To whom thou bearest witness,” (ho su memarturekas) “To whom you have borne (given) witness,” both to a delegation of Jews from Jerusalem, and to many people, as he preached and baptized, Joh 1:18-37.
5) “Behold, the same baptizeth and all men come to him,” (ide -houtos baptizei kai pantes erchontai pros auton) “Behold or take note, if you will, this one baptizes and all men (the masses) are coming to him, of their own volition or choice.” The idea is that they were turning from John the Baptist, to follow Jesus Christ, a thing John came to prepare them to do, see? Joh 1:35-37; Mat 3:1-3; Such was prophesied, Psa 65:2, Isa 45:23. John, by Divine mandate, prepared a people for Jesus’ name’s sake, whom Jesus called and chose in instituting and constituting His New Covenant church, called “My church,” Mat 16:18; “The Light of the world, and Salt of the earth,” Mat 5:13-16; His “House,” Mar 13:34-35; 1Ti 3:15; Heb 3:1-6; and the “Kingdom of heaven,” Mat 13:1-58; Joh 15:16; Joh 15:26; Joh 20:21; Mat 28:16-20; Act 1:8; Act 15:14-15.
Fuente: Garner-Howes Baptist Commentary
26. To whom thou gavest testimony. By this argument they endeavor either to make Christ inferior to John, or to show that John, by doing him honor, had laid him under obligations; for they reckon that John conferred a favor on Christ by adorning him with such honorable titles. As if it had not been the duty of John to make such a proclamation, or rather, as if it had not been John’s highest dignity to be the herald of the Son of God. Nothing could have been more unreasonable than to make Christ inferior to John, because his testimony was highly favorable; for we know what John’s testimony was. The expression which they use — all men come to Christ — is the language of envious persons, (67) and proceeds from sinful ambition; for they are afraid that the crowd will immediately forsake their master.
(67) “ C’est une parole de gens envieux.”
Fuente: Calvin’s Complete Commentary
(26) Rabbi, he that was with thee beyond Jordan.Johns disciples, with a natural attachment to their master, and without the knowledge of what that masters work really was, are jealous of what seems to them the rival work of Jesus. He had been with John; the Baptist had borne witness to Him. Now He seems to usurp his work, and the throngs which had crowded to the Forerunner go to Him. (Comp. Notes on Joh. 1:8; Joh. 4:2.)
Barest witness.Better, hast borne witness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Was with thee The supposed inferiority of Jesus is implied in their phraseology. John was principal and Jesus with him. John was authenticator, and Jesus indorsed by him. They slur over in their minds how profound John’s testimony was to the superiority of Jesus.
Beyond Jordan These words show that Enon and Salim, where this converse is held, are west of the Jordan.
All men come to him Their mortification appears in their exaggerated language, All men. Perhaps they borrowed this strength of language from the Jew with whom they had the question.
‘And they came to John and said to him, “Rabbi, he who was with you beyond Jordan, to whom you have borne witness, behold the same baptises and all men come to him.” ’
John’s disciples bring to their teacher the news of Jesus’ great successes. Had they listened as carefully to their teacher as the writer had previously, they would not have been so disturbed. But even genuine people very often only hear what they wish to hear.
‘All men come to Him’. Typical Hebrew exaggeration. It really means huge crowds, more even than came to John.
26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.
Ver. 26. Rabbi, he that was with thee ] They envied for John’s sake, as Joshua did for Moses, and with as little thank. John would have been glad they had gone after Christ, as Andrew did. Howsoever, it was good news to John that Jesus was so frequented and busied.
26. ] Compare ch. Joh 1:28 .
. ] Not, probably, any who had been baptized already by John; but multitudes of persons. The baptism now carried on by the disciples appears to have stood very much in the same position as that of John. It was preparatory to the public ministry of our Lord properly so called , which began in Galilee after the imprisonment of John. It was not accompanied with the gift of the Spirit , see ch. Joh 7:39 . As John’s commission was now on the wane, so our Lord’s was expanding. The solemn cleansing of the temple was its opening; and now it is proceeding onwards, gathering multitudes around it (see ch. Joh 4:1 ).
barest witness = hast borne witness. See note on Joh 1:7.
behold. Greek ide. App-133. Figure of speech Asterismos. App-6.
all. This was the gravamen.
26.] Compare ch. Joh 1:28.
.] Not, probably, any who had been baptized already by John; but multitudes of persons. The baptism now carried on by the disciples appears to have stood very much in the same position as that of John. It was preparatory to the public ministry of our Lord properly so called, which began in Galilee after the imprisonment of John. It was not accompanied with the gift of the Spirit, see ch. Joh 7:39. As Johns commission was now on the wane, so our Lords was expanding. The solemn cleansing of the temple was its opening; and now it is proceeding onwards, gathering multitudes around it (see ch. Joh 4:1).
Joh 3:26. , came) The disciples of John were not so constantly with him as the apostles were with Christ,-, who) They do not name Jesus; they speak of Him as one, who as yet was far less known than was right.
Joh 3:26
Joh 3:26
And they came unto John, and said to him, Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold, the same baptizeth,-The questionings were brought to John whom they addressed as Rabbi, a reverential term applied to a divine teacher, and in the conversation some of his disciples in a seemingly complaining spirit told him that Jesus whom he baptized on the east side of the Jordan and to whom he had borne witness as the Lamb of God that takes away the sins of the world was baptizing and the masses of the people were following him.
and all men come to him.-They seem to have grown somewhat jealous that the masses were leaving John to follow Jesus.
he that: Num 11:26-29, Ecc 4:4, 1Co 3:3-5, Gal 5:20, Gal 5:21, Gal 6:12, Gal 6:13, Jam 3:14-18, Jam 4:5, Jam 4:6
to whom: Joh 1:7, Joh 1:15, Joh 1:26-36
and all: Joh 1:7, Joh 1:9, Joh 11:48, Joh 12:19, Psa 65:2, Isa 45:23, Act 19:26, Act 19:27
Reciprocal: Num 11:28 – My Lord Mat 21:25 – baptism Mat 23:7 – Rabbi Mar 1:37 – All Luk 3:3 – the country Luk 7:18 – General Luk 7:26 – General Luk 20:5 – Why Joh 1:35 – and two Joh 1:38 – Rabbi Joh 3:2 – Rabbi Joh 3:22 – and baptized Joh 3:32 – and no Joh 4:1 – that Jesus Joh 5:33 – he Joh 7:18 – seeketh his glory Joh 10:40 – the place Joh 10:41 – many Rom 5:18 – all men 1Co 4:6 – be puffed Heb 6:2 – the doctrine
6
This association between John and Jesus, and John’s witness that he bore for Jesus, are recorded in chapter 1:19-29. They denotes John’s disciples who are referred to in the preceding verse. They seemed to be concerned because their teacher was not drawing the crowds that Jesus was having.
Joh 3:26. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him. Their description of Jesus (whom they do not name) shows their feelings. This man came to thee beyond Jordan, it has been thy great object to magnify his fame; and yet he is now thy rival, he baptizes, and all are flocking to him rather than to thee. Their last words are in their lips but a natural exaggeration; to the Evangelist, however, they are an unconscious prophecy (see an exactly similar instance in Joh 12:19-20). This is the last trial of the Baptists fidelity to his mission, and nobly is it sustained.
Ver. 26. And they came to John and said to him: Master, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold, he baptizeth, and all men come to him.
There is something of bitterness in these words. The words: to whom thou hast borne witness make prominent the generosity which John had shown towards Jesus: See there, how thou hast acted, thou (); and see here, how He is acting, He ()., behold, sets forth the unexpected character of such a course: He baptizes, quite like thyself; thus, not content with asserting Himself, He seeks to set thee aside. Baptism was a special rite, introduced by John, and distinguishing his ministry from every other. By appropriating it to Himself, Jesus seemed to usurp the part peculiar to His predecessor and to desire to throw him altogether into the shade. And what is more poignant in this course of action is, that it succeeds: All men come to him. This exaggeration, all, is the result of spite. Mat 9:14 shows us John’s disciples in Galilee, after the imprisonment of their master, animated by the same hostile disposition and combining more or less with the adversaries of Jesus.
Verse 26
They expected to have excited a feeling of displeasure in the mind of John, that Jesus, who had been among his disciples, and was baptized by him, and indebted to him for a public testimonial in his favor, should now be advancing beyond John in popular regard.
One of the contemporary baptisms was the one Jesus and His disciples were conducting. John’s disciples mentioned it to John implying that they wanted him to comment on it. They had particular concern that so many people were going to Jesus for baptism. John’s reply (Joh 3:27-30) suggests that they felt jealous of Jesus’ popularity. They had failed to grasp the purpose of John’s ministry.
"It is interesting to note that four of the greatest men in the Bible faced this problem of comparison and competition: Moses (Num 11:26-30), John the Baptist (Joh 3:26-30), Jesus (Luk 9:46-50), and Paul (Php 1:15-18). A leader often suffers more from his zealous disciples than from his critics!" [Note: Wiersbe, 1:297.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Abbott’s Illustrated New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)