Exegetical and Hermeneutical Commentary of John 3:22
After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.
22 36. The Baptism and Final Testimony of John
22, 23. We have here a mark of authenticity similar to Joh 2:12. These passages “it is impossible to regard as embodiments of dogma. It is equally impossible to regard them as fragments detached from the mass of tradition. The only conclusion remains, that they art facts lodged in the memory of a living witness of the events described.” S. p. 86. S. John records them, not for any theological purpose, but because he was there, and remembers what took place.
and baptized ] Or, was baptizing during his stay there, through his disciples (Joh 4:2). Christ’s baptism was not yet in the Name of the Trinity (Joh 7:39) as ordered to the Apostles (Mat 28:19). It was a continuation of John’s baptism, accompanied by the operation of the Spirit ( Joh 3:5). We have abundant evidence that John baptized before Christ’s public ministry commenced, and that the disciples baptized after His ministry closed. That the one baptism should be the offspring of the other is probable enough antecedently; “yet this is the one passage in which it is positively stated that our Lord authorised baptism during His lifetime.” S. p. 85.
Fuente: The Cambridge Bible for Schools and Colleges
Land of Judea – The region round about Jerusalem.
And baptized – Jesus did not Himself administer the ordinance of baptism, but his disciples did it by his direction and authority, Joh 4:2.
Fuente: Albert Barnes’ Notes on the Bible
Joh 3:22-36
After these things came Jesus and His disciples unto the land of Judaea (see also on Joh 3:30 for the whole paragraph)
Jesus and John and their disciples
I.
A HUMBLING EXAMPLE OF THE PETTY JEALOUSIES AND PARTY SPIRIT WHICH MAY EXIST AMONG PROFESSORS OF RELIGION (verse 26).
1. This spirit is but too common in the churches. Men care more for the increase of their party than for the increase of Christianity, and cannot rejoice when it spreads outside of their own denomination or congregation.
2. True Christians must watch and pray against this spirit. It is contagious, injurious, and brings contempt on religion. Whereever good is done we should acknowledge it and be thankful (Php 1:18).
II. A SPLENDID PATTERN OF TRUE AND GODLY HUMILITY.
1. Johns conduct is contrasted with that of his disciples.
(1) His principle is that acceptance with men is the gift of God (verse 27).
(2) He reminds his followers of his repeated declaration (verse 28).
(3) He informs them that his office and joy is only that of a bridegrooms friend (verse 29).
(4) He testifies to the coming greatness of Christ and his own eclipse.
2. This frame of mind is the highest degree of grace to which a man can attain.
(1) God declares this to be the case (1Pe 5:5).
(2) This is seen in the cases of Abraham, Moses, Job, David,
Daniel, Paul, and the Baptist.
(3) The way to true honour is humility, No man was ever so praised by Christ as John.
III. AN INSTRUCTIVE DECLARATION OF CHRISTS HONOUR AND DIGNITY.
1. For the last time John testifies to Christs dignity. Christ is
(1) The Bridegroom of the Church.
(2) Him that cometh from above.
(3) One to whom the Spirit is given without measure.
(4) One whom the Father loves.
(5) One into whose hands all things are given.
(6) One to believe in whom is life everlasting, and whom to reject is eternal ruin.
2. Let us hold the same views.
(1) We can never make too much of Christ. We can easily think too much of church, sacraments, etc.
(2) Christ only is worthy of all honour.
IV. A BROAD ASSERTION OF THE NEARNESS OF THE SALVATION OF TRUE CHRISTIANS.
1. Salvation is not a future and distant privilege. The believer hath everlasting life.
2. Unbelief is a tremendous peril. (Bp. Ryle.)
The Masters and the disciples
I. HOW MUCH OF HUMAN NATURE THERE EVER HAS BEEN AND IS EVERYWHERE AND THROUGH ALL TIME, Even with the Lord present and overseeing jealousies arose.
II. HOW SMALL OFTENTIMES WERE AND ARE THE SUBJECTS OF QUESTIONING BETWEEN FOLLOWERS OF JESUS. On this occasion it was an unknown something about purifying which neither the Baptist nor the evangelist thought it worth while to name. Is it not humiliating that ecclesiastical history is largely a story of strife on the merest mint and anise as compared with those fundamentals wherein all true disciples are practically at one. A politician once sought to allay alarm about the invasion of India by sending a large map showing the vast distances and obstacles that would have to be overcome. So if men would only scan the height and depth and length and breadth of the work given to all who love the Lord they could never wrangle over petty things.
III. HOW LITTLE JOHNS DISCIPLES KNEW HIM OR HAD BEEN INFLUENCED BY HIS MINISTRY. Had they known him could they have imagined rivalry between him and Christ? Had they received his testimony about Christ, they must have known that appeal from what Christ elected to do was impossible. It must have saddened John to have to repeat his testimony again. Let the preacher and teacher be humbly patient in recognizing the transciency of the impression left by the most momentous truths and the necessity of their frequent repetition.
IV. TRIVIAL AND UNWORTHY AS WAS THE OCCASION OF THIS QUESTIONING WE MUST REJOICE THAT IT CAME TO PASS. From this low level the Forerunner re-argues the whole position, and speaks out with a new volume and momentum all that lay in his mind and heart. Trivial circumstances may give rise to the most important disclosures. (A. B.Grosart, D. D.)
John also was baptizing
The ministry of John was exercised
I. In the WILDERNESS OF JUDAEA, where he preached and also baptized Mat 3:1; Mar 1:1-5; Luk 3:3).
II. IN PERAEA, east of Jordan at BETHANY (Joh 1:28).
III. At AENON near to Salim. In these places he proclaimed Christ.
1. In the first by preannouncing Him as the great Baptizer and Judge of all Mat 3:11-12).
2. In the second, by pointing Him out as the Lamb of God (Joh 1:19-28; Joh 3:26).
3. In the third by declaring Him to be the Bridegroom of the Church and by delivering the illustrious testimony here recorded. (Bp. Wordsworth.)
AEnon near to Salim
Three miles east of Shechem, at the head of the great Wady Farah, which has in all ages been the highway from the Damiet ford of the Jordan to Sheehem, there are great springs marking this spot. They rise in open ground amidst bare and unattractive hills, and flow down the slope, through a skirting of oleanders, in a strong brook which grows deeper on its way from the addition of numerous small streams. The village of Salim is a wretched collection of small huts, square and flat-roofed, with a tree, large for Palestine, near them, enclosed within a stone wall for preservation, and with a few olives dotting the bare slopes. Looking westward, the eye crosses the great plain and travels up the valley of Shechem, but around Salim itself there is nothing at all attractive. To make the identification complete there is a village called Ainun four miles north of the principal stream. With abundant water flowing all the year round, a central position, free space for the crowds, and a situation on the edge of the descent to the Jordan, of which the waters of the neighbourhood are, south of the plain of Esdraelon, the main tributary on the west, no position more favourable in every way could have been chosen by the Baptist for his work. That he once raised his earnest voice in regions now so silent and forlorn casts an interest over the landscape more powerful than it could otherwise have had, even had it possessed great natural attractions. (C. Geikie, D. D.)
Then there arose a question between some of Johns disciples and the Jews about purifying
The controversy about purifying
I. AFFORDS AN EXAMPLE OF THE TENDENCY TO SINFUL DISPUTES UNDER THE MOST FAVOURABLE CIRCUMSTANCES.
1. The Lord and His messenger are the cause of this dispute.
2. The minds of the disputants were carnal.
3. Times of reformation specially breed such disputes. The gospel is then a new truth. Prejudices are excited and inflamed.
4. We must not be scandalized when such things occur.
II. SHOWS THE INJURY WHICH ARISES FROM MISTAKEN VIEWS OF THE OBJECT INTENDED TO BE SERVED BY OUTWARD ORDINANCES.
1. The question seems to have been the comparative efficacy of Johns baptism, the various Jewish washings, and probably Christs.
2. Ecclesiastical rites may be substituted for Christ and His gospel.
3. Salvation may come without ritualism of any kind.
III. TEACHES THE BANEFUL INFLUENCE OF THE SPIRIT OF SELF AND PARTY, SO COMMON IN THE HISTORY OF THE CHURCH.
1. Certain Jews, grieved at the progress of the gospel, approach certain disciples of John and artfully endeavour to excite their minds to jealousy against Christ.
2. These come to John and try to inflame his envy by representing the universal popularity of Christ. (A. Beith, D. D.)
Christ attracts sinners
Among the several wonders of the loadstone this is not the least, that it will not draw gold or pearl, but, despising these, it draws the iron to it, one of the most inferior metals: thus Christ leaves the angels, those noble spirits, the gold and the pearl, and He comes to poor sinful man, and draws him into His embraces. (T. Watson.)
The attractive power of Christ
A Christian mother was once showing her little girl, about five years old, a picture representing Jesus holding an infant in His arms, while the mothers were pushing their children towards Him. There, Carrie, said her mother, this is what I would have done with you if I had been there. I wouldnt be pushed to Jesus, said little Carrie, with beautiful and touching earnestness; Id go to Him without pushing. (Biblical Treasury.)
Christ sufficient for all
I come very often, said the pitcher one day to the spring, which it again approached to be filled with its pure water. I hope I do not come too frequently, but I soon get emptied, and as often need to be replenished. You are but one of a great many that come with the same errand, answered the flowing spring. It is very generous of you to give unto all that come, said the pitcher, and that, like myself, apply so frequently. I never refuse any, and send none empty away, replied the spring, and however large the number that I take, I am not at all impoverished. I draw in order to supply the wants of the thirsting, and whosoever will let him come. (Bowden.)
All men may come to Christ
There is enough in Jesus Christ for to serve us all. If two, or six, or twenty men be athirst, and they go to drink out of a bottle, while one is drinking the other envies, because he thinks there will not be enough for him too; but if a hundred be athirst, and go to the river, while one is drinking the other envies not, because there is enough for all. (W. Bridge.)
John answered and said, A man can receive nothing except it be given him from heaven
Johns joy fulfilled
I. JOHN ASCRIBES HIS POSITION AND QUALIFICATIONS TO THE DIVINE SOVEREIGNTY (verse 27). What he says is true of temporal things, much more of spiritual things and the happy use of both.
1. John wished his disciples to entertain truthful views of his position. It was of God that he had been qualified for his work, and had been successful in it. God therefore could only say when it was done and give him his discharge. He was content to patiently await the issue.
2. From this it follows that envy of others reflects upon God. Those who rate against Moses rebelled against God. Backbiting, calumny, a secret or open opposition to those whom God has made superior to us, comes under this category (cf. the cases of Miriam and of Aaron and of Korah)
.
3. To be dead to such a passion on Johns principle, how precious! This grace distinguished Jonathan and Paul.
II. JOHNS DECLARATION THAT HIS PAST DOCTRINE WAS CONSISTENT WITH HIS PRESENT STATEMENT (verse 28).
1. We may reasonably conclude that John was disappointed in his disciples. That all his teaching had been lost upon them was a humbling trial. If he had ever been tempted to exult over results this must have been a severe correction. Yet he must have felt unspeakable comfort that he could boldly appeal to their consciences for the character of his testimony.
2. Two things were ever prominent.
(1) That he was not the Christ. Good cause for this in the notions and expectations of his followers. He clearly saw the rock towards which they were drifting.
(2) That he was the messenger of Christ–fore-announcing one more glorious than himself. That done, and Christ having arrived, his office ceased.
3. Truths so obvious must have silenced his too zealous followers. They could not now but remember what he had said. Let us learn that not hearing only, but profitable hearing is our duty.
III. CHRISTS RELATION TO THE CHURCH RELATIVELY TO JOHNS (verse 29).
1. Christs relation to the Church is that of bridegroom. John here alludes to a common Old Testament emblem. The Jews understood the marriage of the first pair as typical, and so that of Abraham with Sarah, and Isaac with Rebecca. The marriage relation was that which God sustained to His people (Eze 16:1-63.; Psa 45:1-17.; and Song of Solomon).
2. John ascribes to Christ the glory due to Him, and it is of vital interest that we should receive his testimony. Christ qualified Himself for entering into this alliance with us by sharing our nature while retaining His own. He entered upon it by special contract with the Father. He fulfilled every legal obligation, and loved the Church, and gave Himself for it. He participates with His people and provides for them, and whatever a faithful, tender husband might do, He has engaged to do and actually does.
3. Johns relation was that of the Bridegrooms friend. The bridegroom, on all nuptial occasions, had his friend, whose office was to conduct the bride to the bridegroom. Thus, Moses was Gods friend, when he brought Israel into the wilderness. Similarly John was, and all ministers are Christs friends to bring the Church to him.
IV. THE NECESSARY ISSUE OF JOHNS MINISTRY AND CHRISTS (verse30). The course of Christ was that of the sun in the firmament. Johns that of a lamp to shine on a dark path until the orb of day appeared. In the consummation of this ministry John rejoiced. (W. Bridge.)
John and Jesus
The points of contrast between Christ and the Baptist, as stated by the latter in these five verses, are five-fold; thus: He is the Christ: I am but the forerunner. He is the Bridegroom: I am but the friend of the Bridegroom. He must increase: I must decrease. He is from heaven: I am of the earth. He speaks what He has seen and heard in heaven: I speak of the earth. With the last of these compare a somewhat similar opposition Heb 12:25. (G. J. Brown, M. A.)
I am not the Christ I am sent before Him
John first, then Jesus
I. WHAT DID JOHN PREACH?
1. He delivered the whole law against sin; even in the case of Herod Mar 6:18-20) and of the Pharisees (Luk 3:7). He showed how the law extended to the words and thoughts of men (Mat 3:8-9). He counselled circumspection in the walks of ordinary life, with a view to the final account. Thus he aroused the consciences of the people.
2. He made a demand for immediate repentance, and its fruits in a new life Mat 3:2).
3. He heralded Jesus as the Messiah predicted of old (Mat 3:3). In this way he connected Moses with Christ. For himself he took pains to withdraw and resist every claim (Joh 1:20). Thus he gave a forward look to all his denunciations of sin in view of the true baptism cleansing from it.
4. He announced the special office of Jesus as the Redeemer of men. Thus he prepared the way for a gospel which based all its invitations of peace on the doctrine of sacrifice.
II. WHAT DID JESUS TEACH WHEN IT CAME TO HIS TURN?
1. Christ testified to the entire accuracy of Johns doctrine. He accepted the ministry of His forerunner without one question.
2. He proclaimed the full necessity of an atonement, Not even John exceeded Christ in denouncing sin and requiring renewal of heart.
3. He declared that the necessary sacrifice was now to be accomplished by Himself (verse 16).
4. He thus raised no new issues between man and God; but rather narrowed all the old into one: He made it clear that faith was the instrument of salvation (Chronicles 6:28, 29). He offered the freest gospel, but He left no chance of mistake to those who might suppose a simple issue was a weak one (verse 18; Mar 16:16).
III. THE ORDER BETWEEN THE TEACHING OF JOHN AND JESUS. Johns came earliest in fact and logical necessity.
1. The historic position of the two men is enough to show all that is here claimed. Our Lords life was part of His teachings, and each step depended on whatever steps went before. Johns work was a necessary and solemn prerequisite to the work of Jesus.
2. Their methods of procedure were similar, John presented the law first, then the gospel; but his of was was plainly to press the law into prominence. Jesus presented the law first, then the gospel: but His office was to bring the gospel into prominence. In both cases the law came earliest.
3. The conclusion, therefore, is inevitable. Law work precedes gospel work in all Gods dealing with souls.
IV. PRACTICAL INFERENCES.
1. We see why religious instruction sometimes proves inefficacious; Jesus is preached without John. The Lord does not seem in the still, small voice, because men miss the preparation of wind, earthquake, and fire.
2. Why inquirers are so slow in finding peace. There has been nothing to awake conscience.
3. Why there is so much of unrest and misgiving among Christs people. They have no intelligent sense of Christs loyal work in bearing the curse of the law for them.
4. Why backsliding is so frequent as the sin of converts. Somebody has been daubing them with untempered mortar.
5. We see how the new life begins and continues according to the revealed Rom 5:1-2; Rom 8:1; Rom 8:3). (C. S. Robinson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. Came – into the land of Judea] Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, Act 1:8; Act 10:39; and in 1 Macc. 3:34; and in 2 Macc. 1:1, 10. See Bp. Pearce.
And baptized.] It is not clear that Christ did baptize any with water, but his disciples did – Joh 4:2; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood:-
1. this place, of Christ’s baptizing before he called the twelve disciples; and
2. Joh 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Soon after our Saviour had had the forementioned conference with Nicodemus, which it is believed he had at Jerusalem, not (as some think) in Galilee, for then Nicodemus would hardly have come to him by night, he came into the land of Judea. He had before been in the province of Judea, and in the metropolis, or great city, of Judea, which was Jerusalem; but now he goeth into the country of Judea. Judah and Jerusalem are often mentioned distinctly. The chief city of a country is oft distinguished from the country, though within the same province and tribe; see Jos 8:1, the king of Ai, his city, and his land; and in particular as to Jerusalem, 2Ch 11:14; 20:17; 2Ch 36:23; Ezr 2:1; Luk 5:17; 6:17, Christ and his disciples went into the country part of Judea;
and there he tarried with them, and baptized, by his disciples, for himself personally baptized none; but as in our common speech, so in the language of Scripture, there is nothing more ordinary than for persons to be said themselves to do what they do by others, 1Sa 26:11,12; 2Ki 22:16; 2Ch 34:24; Act 7:52.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22-24. land of Judeathe ruralparts of that province, the foregoing conversation being held in thecapital.
baptizedin the senseexplained in Joh 4:2.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
After these things,…. After Christ’s coming to Jerusalem, at the feast of the passover, with his disciples, and driving the buyers and sellers from the temple, and doing the miracles he did there, upon which many believed on him; and after the long discourse he had with Nicodemus, concerning regeneration, and other things:
came Jesus and his disciples, into the land of Judea; or “into Judea the country”, having been in Jerusalem, the city part or chief city in Judea; so that the country is distinguished from, and opposed to the city. And thus, a countryman, and a Jerusalemite, or citizen of Jerusalem, are distinguished l;
“if, , “a countryman”, (one that lives in the country any where in the land of Israel out of Jerusalem m,) receives a field, , “from a man of Jerusalem”, the second tithes belong to the Jerusalemite; but the wise men say, the countryman may bring them up, and eat them at Jerusalem.”
Or, it may be, because that Jerusalem was part of it in the tribe of Benjamin, and the other in the tribe of Judah; therefore, when Christ, and his disciples, left Jerusalem, they might more properly be said to come into the land of Judea. Indeed, it is commonly said by the Jews n, that Jerusalem was not divided among the tribes, and that it did not belong to any tribe; and if so, then with greater propriety still might Christ be said to come into the land of Judea, when he departed from Jerusalem; unless it should be thought, that he went into Galilee, and after that came into the land of Judea; so Nonnus:
and there he tarried with them: with his disciples, as Nonnus; and with the inhabitants of those parts: he made a longer stay here than at Jerusalem, having more work to do here, and being more delighted with the plainness and simplicity of the country people; or “he conversed” with them, as the Syriac version renders it; he exercised, and employed himself among them, as the Greek word used signifies: he went about from village to village, doing good, healing diseases, and preaching the Gospel which was made useful to many:
and baptized; not he himself, but his disciples, by his orders, and in his name; see Joh 4:2; whereby he gave fresh countenance and sanction to the ordinance of water baptism, administering it to others, as well as submitting to it himself.
l Misn. Demai, c. 6. sect. 4. m Maimon. Bartenora in ib. n T. Bab. Yoma, fol. 12. 1, & Megilla, fol. 26. 1.
Fuente: John Gill’s Exposition of the Entire Bible
| John’s Testimony to Christ. |
| |
22 After these things came Jesus and his disciples into the land of Juda; and there he tarried with them, and baptized. 23 And John also was baptizing in non near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John’s disciples and the Jews about purifying. 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. 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his testimony hath set to his seal that God is true. 34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
In these verses we have,
I. Christ’s removal into the land of Judea (v. 22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Ps. xix. 6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Josh. iii. 3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe—He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Song 7:11; Song 7:12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, ch. ii. 24. John began to baptize in the land of Judea (Matt. iii. 1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, ch. iv. 2. But his disciples’ baptizing was his baptizing. Holy ordinances are Christ’s, though administered by weak men.
II. John’s continuance in his work, as long as his opportunities lasted, John 3:23; John 3:24. Here we are told,
1. That John was baptizing. Christ’s baptism was, for substance, the same with John’s, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John’s disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God’s kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.
2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hydata polla—many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.
3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts.
4. It is noted (v. 24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Matt. vi. 12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, ch. ix. 4.
III. A contest between John’s disciples and the Jews about purifying, v. 25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John’s disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John’s disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John’s disciples cried up his baptism, his purifying, as instar omnium–superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John’s baptism, raised an objection against it from Christ’s baptism, which gave occasion for the complaint that follows here (v. 26): “Here is John baptizing in one place.” say they, “and Jesus at the same time baptizing in another place; and therefore John’s baptism, which his disciples so much applaud, is either,” [1.] “Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or,” [2.] “At the best it is defective and imperfect. If John’s baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request.” Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ’s baptism against John’s, for they consisted very well together.
IV. A complaint which John’s disciples made to their master concerning Christ and his baptizing, v. 26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, “Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?” Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbit; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ’s setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: “He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand.” Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John’s testimony, ch. v. 36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ’s baptism was not in the least an impeachment, but indeed the greatest improvement, of John’s baptism, which was but to lead the way to Christ’s. John was just to Christ, in bearing witness to him; and Christ’s answering his testimony did rather enrich than impoverish John’s ministry. 3. They conclude that it would be a total eclipse to John’s baptism: “All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us.” It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John’s disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phil. i. 18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.
V. Here is John’s answer to this complaint which his disciples made, v. 27, c. His disciples expected that he would have resented this matter as they did but Christ’s manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.
1. John here abases himself in comparison with Christ, v. 27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1 Cor. iii. 5.
(1.) John acquiesces in the divine disposal, and satisfies himself with that (v. 27): A man can receive nothing except it be given him from heaven, whence every good gift comes (James i. 17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb. v. 4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (v. 34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Matt. xx. 15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God’s will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.
(2.) John appeals to the testimony he had formerly given concerning Christ (v. 28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (v. 26): “Now,” saith John, “do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?” [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur–If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.
(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (v. 29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: “He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men’s affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?” Christ was prophesied of in the Old Testament as a bridegroom, Ps. xlv. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom’s voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom’s voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (2 Cor. xiii. 3); that is the bridegroom’s voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ’s espousals be the day of the gladness of his heart (Cant. iii. 11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.
(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (v. 30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ’s increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: “He must increase. You think he has gained a great deal, but it is nothing to what he will gain.” Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ’s name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.
2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.
(1.) He instructs them concerning the dignity of Christ’s person (v. 31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho on ek tes ges, ek tes ges esti—He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job xxxiii. 6. Look to the rock whence we were hewn. Secondly, Man’s constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.
(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ’s preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,
[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2 Cor. iii. 5. The preaching of the prophets and of John was but low and flat compared with Christ’s preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.
[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,
First, As infallibly sure and certain, and to be entertained accordingly (v. 32): What he hath seen and heard, that he testifieth. See here, 1. Christ’s divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in dreams and visions by the mediation of angels, but not what they had seen and heard. John was the crier’s voice, that said, “Make room for the witness, and keep silence while the charge is given,” but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (2 Cor. xii. 4), but Christ knew how to utter what he had seen and heard. Christ’s preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Acts xviii. 5.
From the certainty of Christ’s doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John’s disciples grieved that all men came to Christ (v. 26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom. ix. 2. [2.] He takes occasion to commend the faith of the chosen remnant (v. 33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God’s promises are all yea and amen; by faith we put our amen to them, as Rev. xxii. 20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev. xii. 17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luke 1:70; Acts 13:32; Acts 13:33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God’s veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God’s faithfulness. Whom we give credit to we give honour to.
Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (v. 34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (ch. iii. 2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God,1Cor 2:10; 1Cor 2:11. The Old-Testament prophets had the Spirit, and in different degrees, 2Kgs 2:9; 2Kgs 2:10. But, whereas God gave them the Spirit by measure (1 Cor. xii. 4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. “The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God.” So Dr. Whitby.
(3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they.
[1.] He is the beloved Son of the Father (v. 35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Prov. viii. 30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.
[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Matt. xxviii. 18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.
[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the pre-eminence above all others: He that believeth on the Son, hath life, v. 36. We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mark xvi. 16. Here is,
First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.
Fuente: Matthew Henry’s Whole Bible Commentary
After these things ( ). Transition after the interview with Nicodemus. For the phrase see John 5:1; John 6:1; John 7:1.
Into the land of Judea ( ). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but “the region of Judea” ( ) in Mr 1:5.
He tarried (). Descriptive imperfect active of , old verb to rub between or hard, to spend time (Ac 14:3).
Baptized (). Imperfect active of . “He was baptizing.” The six disciples were with him and in 4:2 John explains that Jesus did the baptizing through the disciples.
Fuente: Robertson’s Word Pictures in the New Testament
The land of Judaea [ ] . Literally, the Judaean land. The phrase occurs only here in the New Testament.
Tarried (die triben). The verb originally means to rub, hence to wear away, consume; and so of spending or passing time.
Baptized [] . The imperfect tense agrees with the idea of tarrying. He continued baptizing during His stay.
Fuente: Vincent’s Word Studies in the New Testament
FINAL TESTIMONY OF JOHN THE BAPTIST, v. 22-30
1) “After these things came Jesus,” (meta tauta elthen ho lesous) “After these things Jesus came,” by choice, His own will and purpose, in doing the Father’s will and work, Joh 5:30; Joh 6:38; Joh 17:4.
2) “And his disciples into the land of Judea;- (kai hoi mathetai auto eis loudaian gen) “And his disciples into the land area of Judea;- It was His company of witnessing church disciples that was with and following Him into the Eastern Judea area, East of Jerusalem. He had called and chosen them as a witnessing agency, later to be empowered of the Holy Spirit, for a world-wide and age-long mandate or mission for Him, Joh 15:16; Joh 15:26; Joh 20:21; Act 1:8; Act 1:20-22; Mat 28:18-20; Mar 16:15.
3) “And there he tarried with them, and baptized.” (kai ekei dietriben met’ auton kai ebaptizen) “And out there he continued with them and baptized,” making and baptizing more disciples than John the Baptist; Joh 4:1-2, declares that He made and baptized, not baptized and made. The order is salvation first, then identification second, Salvation precedes acceptable or scriptural baptism by immersion in water. This is God’s order! Mat 28:18-20; It is the saved, the justified by faith, the one who has peace with God by Faith in Christ Jesus, whom John the Baptist baptized, whom Jesus baptized, and whom His church baptized, Mat 3:1-8; Act 19:4; Joh 4:1-2; Act 2:41-46; Rom 4:5; Rom 5:7; Gal 3:26-27; Eph 2:10.
Fuente: Garner-Howes Baptist Commentary
22. After these things came Jesus. It is probable that Christ, when the feast was past, came into that part of Judea which was in the vicinity of the town Enon, which was situated in the tribe of Manasseh. The Evangelist says that there were many waters there, and these were not so abundant in Judea. Now geographers tell us, that these two towns, Enon and Salim, were not far from the confluence of the river Jordan and the brook Jabbok; and they add that Scythopolis was near them. From these words, we may infer that John and Christ administered baptism by plunging the whole body beneath the water; though we ought not to give ourselves any great uneasiness about the outward rite, provided that it agree with the spiritual truth, and with the Lord’s appointment and rule. So far as we are able to conjecture, the; vicinity of those places caused various reports to be circulated, and many discussions to arise, about the Law, about the worship of God, and about the condition of the Church, in consequence of two persons who administered baptism having arisen at the same time. For when the Evangelist says that Christ baptized, I refer this to the commencement of his ministry; namely, that he then began to exercise publicly the office which was appointed to him by the Father. And though Christ did this by his disciples, yet he is here named as the Author of the baptism, without mentioning his ministers, who did nothing but in his name and by his command. On this subject, we shall have something more to say in the beginning of the next Chapter.
Fuente: Calvin’s Complete Commentary
JOHNS WITNESS CONCERNING HIMSELF
Text 3:22-30
22
After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.
23
And John also was baptizing in Enon near to Salim, because there was much water there: and they came, and were baptized.
24
For John was not yet cast into prison.
25
There arose therefore a questioning on the part of Johns disciples with a Jew about purifying.
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, and all men come to him.
27
John answered and said, A man can receive nothing, except it have been given him from heaven.
28
Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him.
29
He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridgegrooms voice: this my joy therefore is made full.
30
He must increase, but I must decrease.
Queries
a.
Why is Jesus growing popularity mentioned?
b.
Why does he ask the question about purifying?
c.
How does Johns analogy of the bridegroom and the friend of the bridegroom apply?
Paraphrase
After His ministry in the vicinity of Jerusalem, Jesus and His disciples went out into the countryside of Judea and He spent some time there with His disciples and immersed. But John the Baptist was also immersing in Aenon near Salim, because there was an abundance of water there; and people were continuing to come and be immersedfor John had not yet been cast into prison. Johns disciples, therefore, began a disputation with a Jew concerning the subject of ceremonial cleansing. They came to John and said to him, Teacher He that was with you beyond the Jordan, the One to whom you have borne witness, look, He is immersing and everyone is flocking to Him! John answered and said to them, A man is not able to claim any authority if it has not been given unto him from heaven. You yourselves are my witnesses that I said positively, I am not the Christ but I was sent in advance of the Anointed One, The One having the bride, He is the Bridegroom. But the friend of the Bridegroom, the one who stands and listens for the Bridegrooms coming, rejoices greatly on account of the approaching voice of the Bridegroom. This, therefore, is the fulfillment of my work and thus my joy is fulfilled when all the people flock to Him. He must continue to grow in esteem and following while I continue to decrease in following.
Summary
Jesus ministry and popularity grows. John the Baptists disciples exhibit jealousy. The Baptist exhibits humility and devotion to Jesus, refusing to be jealous of Him.
Comment
After attending the Passover week and performing many signs and after a considerable ministry in the vicinity of Jerusalem (including the conversation with Nicodemus), Jesus goes out into the countryside. The most likely place to go with his disciples in order to baptize would be near Jericho where the Jordan was forded. It is evident from Joh. 4:2 that Jesus baptized no one personally, but He is said to have baptized when actually His disciples performed the rite. There was Divine wisdom in this. The apostle Paul was forced to contend with division in the Corinthian church a few years later which had resulted from certain Christians taking pride in having been baptized by certain preachers and apostles (cf. 1Co. 1:14 ff). It is asked, What baptism would Christ and His disciples administer? The only reasonable answer is that they were administering Johns baptism of repentance and preparation. The baptism into His death (Rom. 6:3) could not have been instituted until after His death. The baptism instituted and commanded by Jesus at His ascension (Mat. 28:19-20; Mar. 16:15-16) was not a carry-over of Johns baptism. Johns baptism was not valid after Pentecost (Act. 2:1-47) and this is evident from Pauls instruction to some untaught disciples of the Baptist (Act. 19:1-7) and from the instruction given to Apollos (Act. 18:24-26). The list of parallels below which show the differences in the two baptisms is taken from Studies in the Life of Christ, Vol. 1, by R. C. Foster:
CHRISTIAN BAPTISM
JOHNS BAPTISM
1.
Demands explicit faith in Jesus as Son of God, as well as repentance
Was preceded by repentance
2.
In the name of Father, Son, and Holy Spirit
On the general authority of God, no known formula
3.
Permanent, remaining in force to the end of time
Temporary, preparing for the appearance of Christ
4.
Universal all nations, every creature
For the Jews only
5.
Inducts one into the kingdom and into Christ
Only in preparation for the coming kingdom
6.
For the remission of your sins.
Unto repentance and remission of sins (in promise?)
7.
Followed by the gift of the Holy Spirit
Not connected with the gift of the Holy Spirit
In Joh. 3:23 we are informed that John changed his place of baptizing. Before this time he was beyond the Jordan (Joh. 3:26) which means the eastern side of the Jordan. There is much discussion as to where Aenon is located. No definite location can be established. The most acceptable location is about eight miles south of Scythopolis on the western banks of the Jordan. The primary discussion of this verse centers around the phrase, because there was much water there. The pedo-baptists claim the phrase means many waters, or an abundance of springs. They do this, of course, to discredit the much water as an inference for immersion. They say John chose a location with an abundance of water that the multitudes might have sufficient drinking water. But the whole emphasis of this context is upon baptizing. The demand of the New Testament for immersion as the only Scriptural mode of baptism cannot be denied by such egregious reasoning as the pedo-baptists have used with this verse (cf. also comment on Joh. 1:23-28).
As John writes his gospel, he is aware of Matthews sequence of events in the ministry of Jesus and John the Baptist. John would know that Matthew has John the Baptist cast into prison just after the temptation of Jesus (Mat. 4:11-12). Here, in Johns gospel, Jesus and the Baptist are represented as preaching and baptizing simultaneously at least six months after the Lords temptation. John, the author, is aware that those who later compare his gospel and Matthews account may stumble and so he interjects the phrase anachronistically, for John was not yet cast into prison. The interjection of Joh. 3:24 shows there was a considerable lapse of time between Mat. 4:11-12, and during this time Jesus and John were both preaching and baptizing.
As in the case when most great spiritual leaders gain a following, there arises, unsanctioned by the leaders, jealousy between the followers. Joh. 3:25 informs us of John the Baptists disciples beginning a disputation or argument with a Jew (probably one who favored Jesus and His ministry) over the question of cleansing. From Joh. 3:26 it seems the whole disputation was over the authority and cleansing efficacy of the two baptisms. The disciples of John began the controversy and probably challenged the Jew because he had been baptized by Jesus disciples. That Jesus could baptize without consulting John they could not understand, and undoubtedly argued that the Jew had not been purified or cleansed because he had not been baptized by John. Johns disciples probably brought the Jew with them when they came to their Teacher, expecting John to set this man right about the correct administrator of the rite of baptism.
The real trouble of these particular disciples of John was jealousy, not theological problems. Jesus was gaining popularity, and He and His disciples were preaching and baptizing and were not companying with John and his disciples. Jesus disciples had the same trouble with the unknown miracle-worker (Mar. 9:38-39.). They could not understand how one could do good and practice religion and not company with them. Anyone who is doing the revealed will of God, whether he belongs to our immediate circle of fellowship or not, is for us and for Christ, and he is a child of God!
The Baptists answer, Joh. 3:27, was probably unexpected by the disputing disciples. They were saying John should have the pre-eminence and that Jesus was a usurper. But John replies that authority and pre-eminence is divinely bestowed. In Gods eternal scheme of things everyone has a place. John knew he had a definite placehis place was to be a preparer, a forerunner. Even Johns own disciples testified publicly of Johns previous denial that he was the Christ.
John now uses a familiar Old Testament figure to illustrate his secondary position to Christ. The bride is expressive in the Old Testament of the people of Israel in their close relation to God (cf. Isa. 54:5; Hos. 2:18; Psa. 45:1-17). The bride belongs to the bridegroom. Christ is the Bridegroom, and His people are the Bride (cf. Eph. 5:32; 2Co. 11:2; Rev. 21:2; Rev. 21:9; Rev. 22:17). In the Jewish marriage ceremonies, the friend of the bridegroom often had certain tasks to perform in advance of the final union. The friend would then stand and wait for the approach of the groom. Upon hearing the grooms voice the best man could rejoice in a task completed and rejoice again when the groom voices his joy upon receiving the bride. John then tells his disciples, Since you have come to me and told me that all people are flocking to Him, the Bridegroom, my joy is made full. The Bridegroom is receiving His Bride with joy and the friend of the Bridegroom also rejoices!
Joh. 3:30 will stand forever as a monument to this great man, John the Baptist. It exemplifies his whole life of service in behalf of the Christ. As Barclay says, we would do well to remember that it is not to ourselves that we must try to attach people; it is to Jesus Christ. It is not for ourselves we seek the loyalty of men; it is for Him. (Wm. Barclay in The Daily Study Bible, The Gospel of John, Vol. 1). Note the word must in this verse. The word is a translation of the Greek word dei which, in turn, is from the Greek verb deo meaning I am bound. John says, then. I am bound, I must decrease while He is bound to increase. John is merely submitting to the eternal plan of God by giving Jesus the pre-eminence.
Quiz
1.
Where did Jesus go with his disciples to baptize?
2.
Did Jesus baptize anyone? Explain.
3.
Name at least 4 differences between Johns baptism and Christian baptism.
4.
Where is Aenon?
5.
How are Mat. 4:11-12 and Joh. 3:24 reconciled?
6.
What probably caused the disputation concerning purifying?
7.
How is Joh. 3:27 to be interpreted?
8.
What was the joy of John the Baptist Joh. 3:29?
Fuente: College Press Bible Study Textbook Series
(22) After these things.Not implying that He left Jerusalem at once. The land of Juda is the province as distinct from the capital. This verse points to a work in Juda of which we know nothing more. It was probably not confined to one place. We have to think of Christ as continuing His teaching, of large numbers influenced by it (Joh. 3:26), and of these as being baptised by the disciples (Joh. 4:2). His converts were the country people, and it is the action of the Pharisees which caused Him to retire to Samaria.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. JESUS, LEAVING JERUSALEM, BAPTIZES IN RURAL JUDEA.
JOHN’S LAST GREAT TESTIMONY TO JESUS. 22-36.
From his first Passover our Lord retires to the rural sections of northeastern Judea, near the western shore of the Jordan. He is apparently upon a slow journey through Samaria into Galilee, but tarries for a while, and through his disciples baptizes the coming multitudes.
Fuente: Whedon’s Commentary on the Old and New Testaments
22. Land of Judea The country, in distinction from Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘After these things Jesus and His disciples came into the land of Judea, and there he stayed for a time with them and baptised.’
The land of Judea is in Southern Palestine, below Samaria. Galilee was above Samaria in northern Palestine. Across the Jordan from Judea was Perea. All are differentiated from Jerusalem which looked on itself as a city on its own. This had been true from the days of David, when Jerusalem was his own personal possession having been taken by him from the Jebusites, and not being a part of Israel or Judah (see Mar 1:5 and often in the Old Testament).
Thus Jesus may have ‘come into the land’ of Judea from Jerusalem. It is significant that until John 6 :1 John makes no mention of a Galilean ministry. He does of course mention the visit to Cana and Capernaum in chapter 2, which appears to have been for a few days, and he will mention a further visit in Joh 5:43-47, but there is only the slightest suggestion of any ministry there in that we are told that ‘the Galileans welcomed Him’ (Joh 4:45). Nothing further is said. There is no suggestion of a public ministry.
This agrees with Mark’s statement that Jesus’ Galilean ministry, of which the other Gospels are full, commenced after John the Baptiser was put in prison (Mar 1:14), which has not yet happened at this stage as he is still baptising at Aenon near Salim (Joh 3:23).
Thus we have in John’s Gospel valuable new material about the beginnings of Jesus’ ministry which is not mentioned by the other Gospels. It demonstrates that His first ministry was in Judea, and carried out in parallel with, and alongside, John the Baptiser’s. It may suggest that, while He clearly had a following of ‘disciples’ at this point (some of whom would leave him – Joh 6:66), that may not have included many of the twelve. We cannot, in fact, be certain which of the twelve were with Him. They are never mentioned until Joh 6:67 where they are looked on as a specific unit, and this is after we know that the Galilean ministry has been in progress for some time (Joh 6:1).
This agrees with the other Gospel accounts where the twelve are appointed before the feeding of the crowds, but clearly after the first Judean ministry. In Joh 6:67 John just assumes that the appointment of the twelve will be known to his readers.
Furthermore, it is clear that John is very sparse in his dealings with the Galilean ministry. Except when it suits his purpose he leaves it out of the reckoning. This is because he is not trying to write a full scale life of Jesus, but is drawing on material of which he has special knowledge in order to present Jesus to his readers in a certain way. If he writes long after the others, as some think, he would, of course, be aware that the details of the Galilean ministry were already public knowledge in the churches. But hiowever that may, be he is happy to ignore them for his purposes. Yet he constantly assumes what is in the Galilean tradition, for he mentions such things as John’s imprisonment as a matter of course rather than as new information (Joh 3:24). Note also how in chapter 5 He is in Jerusalem and then in Joh 6:1 he is suddenly continuing a Galilean ministry.
‘There he remained with them and baptised.’ Jesus is at this stage carrying on a similar ministry to John the Baptiser, identifying Himself with the work of John. The work of the Spirit which that baptism symbolises has already begun. This is evident from the constant mention of the Spirit in John’s Gospel (Joh 3:5-6; Joh 4:24; Joh 6:63) and in His indication that ‘the life of the age to come’ is available already (Joh 3:15). Indeed it is evident in John’s ministry also. But as yet it is to a certain extent localised and not the great outpouring that was to follow the resurrection (Joh 7:39). To suggest that somehow this ministry was not effective in the power of the Spirit, but simply symbolic, is to ignore the evidence of both Old and New Testament that the Spirit has worked through the ages.
The new age of the Spirit would be notable for the power manifested and its widespread nature, but it was not a totally new work. Ezekiel in Joh 18:31 could tell his listeners ‘cast away all the transgressions you have committed against me, and get yourselves a new heart and a new spirit’, which in view of Eze 36:26-27 must mean the work of God’s Spirit. Compare also Psa 51:10-12; Psa 139:7; Psa 143:10 and the mention of Holy Spirit inspired people in the early chapters of Luke.
While baptism is important as a commitment to God and to a new way of living, and a declaration of a desire to take part in the pouring out of the Spirit, it is that inner work that is most important. As Paul makes clear, to him baptism is secondary to preaching the Gospel, for it is the latter which produces the saving work which the former confirms (1Co 1:17-18).
It is stated in Joh 4:2 that Jesus Himself did not baptise, but left the responsibility to His disciples. Aware of His special status, it would certainly have been wise for Jesus to leave baptising to His disciples, as otherwise all kinds of problems could arise as people fought to be baptised by Him. Jesus knew what was in men. He would therefore know very well the complications that could arise later if some people had been specifically baptised by Him. We can compare how Paul clearly left the baptising of people to others (1Co 1:11-17) and was thankful that he had done so. Thus this is not a case of special pleading.
We do not know how such baptisms were carried out although we know they required ‘much water’ (v. 23). It seems probable therefore that people went down into the water. Perhaps the water was poured over them, symbolic of rain, or possibly they were dipped under the water. It is probable that John’s disciples also acted on John’s behalf as well in the work of baptising. In view of the great crowds this seems likely.
Fuente: Commentary Series on the Bible by Peter Pett
John the Baptiser Decreases ( Joh 3:22-36 ).
At this stage Jesus began His ministry alongside that of John the Baptist in a supporting role. It was not His intention at this stage to supersede him. Indeed, when He learned that His success was diminishing John He retired to Galilee. Meanwhile on being approached by the Pharisees John pointed to Jesus as a greater than himself. The two worked together in perfect harmony.
Fuente: Commentary Series on the Bible by Peter Pett
John the Baptist’s Final Testimony of His Divine Calling – The underlying theme of the second Jewish festival narrative is the testimony Jesus’ divine calling from the Father, which is described here as One who has been sent by God. We have recorded in Joh 3:22-36 what is perhaps the final testimony of John the Baptist as he testifies that Jesus Christ has been sent from Heaven as the Son of God. This section of John’s Gospel also emphasizes the fact that the Jewish leaders rejected the testimony of Jesus Christ while the Gentiles accepted Him (Joh 4:1-54). We have a passage of how Jesus began to baptize more disciples than John the Baptist, which raised concern by the Pharisees as to Jesus’ motives. As a result Jesus departs through Samaria and is received by the Gentiles (Joh 4:1-54). Thus, the author is structuring his Gospel to show how most of the Jews rejected Jesus’ ministry and how many Gentiles accepted Him.
As Jesus continued His public ministry and baptized many who believed, John the Baptist gives his final testimony that Jesus was sent from heaven by the Father and man’s need to believe this testimony (Joh 3:22-36). John follows the same line of reasoning that Jesus Christ gave to Nicodemus, which is to say that if Jesus is indeed from God, then He must speak of heavenly things, and not of the earthly (Joh 3:31; Joh 3:34).
The Author’s Commentary Scholars popularly believe that Joh 3:16-21 contains a commentary on the discourse between Jesus and Nicodemus recorded in Joh 3:1-20. The author pauses from his narrative to give his readers the reason for God’s offer of eternal life, which comes from His love for mankind. John the apostle pauses a number of times in his Gospel to make such comments. For example, we see a similar commentary in Joh 3:31-36 as the author explains the words of John the Baptist recorded in Joh 3:27-30. Also, in Joh 18:9 the author makes comments in Joh 18:9; Joh 18:32 and Joh 19:35-37 of fulfilled prophecy in the midst of the narrative story of Jesus’ arrest, trial, and crufixion.
Joh 3:22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
Joh 3:22
Joh 3:23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.
Joh 3:23
Joh 3:23 “in Aenon near to Salim” – Comments – Aenon is near Jordan, about half way between the Sea of Galilee and the Dead Sea. It was on this road that Jesus journeyed in order to go around Samaria.
Herod Philip was the ruler over this region. Herod Antipas, who is the one who put John in prison, was the ruler over Galilee and Perea. Archelaus was the ruler over Judea and Samaria. [146]
[146] Harry Thomas Frank, Discovering the Biblical World (New York: Harper and Row Publishers, 1974), 207, 240.
Joh 3:24 For John was not yet cast into prison.
Joh 3:24
Mat 4:12, “Now when Jesus had heard that John was cast into prison, he departed into Galilee;”
Mar 1:14, “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,”
Luk 3:19-21, “But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done, Added yet this above all, that he shut up John in prison. Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,”
Mat 4:17 tells us that this particular event marks the beginning of Jesus’ preaching ministry. Thus, the reason the Synoptic Gospels begin at John’s death is because this is also when Jesus began to preach and to teach publicly.
Eusebius gives a very detailed account of the reason why John wrote his Gospel after the other three Gospels were written and widespread. He says that John was familiar with the other three Gospels, but he was compelled by his friends to write a record of the earliest miracles of our Lord, which had not been recorded in the other three Gospels. [147]
[147] Eusebius writes, “For it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, and indicated this in the beginning of their account.They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist.” ( Ecclesiastical History 3.24.8, 11)
Therefore, John makes a reference to his readers in Joh 3:24 to John’s imprisonment as if it was already a well-known event.
We know from a study of the Gospel of John that the imprisonment of John the Baptist took place between the First (Joh 2:13) and Second Passover (Joh 6:4). Therefore, there was up to a year difference between the time when Jesus was baptized and when He began His public ministry. The Synoptic Gospels tell us that Jesus began His public ministry at John’s death, although the Gospel of John gives us testimony of earlier miracles in Jesus’ ministry. Why would Jesus wait up to a year to go public? Perhaps an answer lies in the suggestion that Jesus respected the ministry of John the Baptist so that He did not make a public display until John’s ministry had come to an end. It is interesting to see how God never seems to be in a hurry.
Regarding Jesus’ respect for John the Baptist’s public ministry, I suggest this reason for Jesus waiting until John’s death to go public because of a careful study of the lives and ministries of some of the apostles both within and outside of the Scriptures. This study reveals such an attitude between the apostles themselves. There was a tremendous respect and reverence for one another’s ministry and hesitancy to overlay the other’s work, lest one gain undue credit above the other. The apostles may have learned this respect for one another as a result of observing Jesus’ behavior towards John the Baptist.
Joh 3:25 Comments – The Jews had a set of culturally accepted cleansing traditions. John the Baptist’s message of repentance and cleansing of the heart through the act of water baptism was now being called into question by them in Joh 3:25.
Joh 3:29 Word Study on “rejoiceth greatly” The Greek phrase is a Hebrew idiom and is literally translated, “he rejoices (with) joy,” but means, “he rejoices greatly.”
Joh 3:30 He must increase, but I must decrease.
Joh 3:30
Joh 3:31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
Joh 3:32 Joh 3:32
Joh 15:15, “Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.”
Joh 5:19, “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.”
Scripture Reference – This verse is similar to Joh 3:11
Joh 3:11, “Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.”
Joh 3:33 Comments – Regarding the phrase “set to his seal, the NIV reads, “certified.” It is like one certifies or signs his name on a document to testify to its truth.
Joh 3:34 Comments Jesus Christ was given the full measure of the Holy Spirit during His earthly ministry. He walked in all of the offices of the 5-fold ministry: apostle, prophet, evangelist, pastor and teacher (Eph 4:11). The Gospel of John will testify of Jesus’ pastoral office, Matthew will testify of His teaching office, Mark will testify of His office as an evangelist, and Luke-Acts will testify of His prophetic-apostolic office. Jesus Christ also demonstrated all of the nine-fold gifts of the Holy Spirit listed in 1Co 12:4-11 except the gift of tongues and interpretation of tongues, which was not given until the day of Pentecost. While the Holy Spirit distributes these gifts individually to believers as He wills (1Co 12:11), Jesus received the full measure of the gifts of the Spirit.
Eph 4:11, “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;”
1Co 12:11, “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.”
Joh 3:35 Comments God the Father has given to Jesus Christ His Son the full measure of the Holy Spirit and His gifts to use in His earthly ministry.
Fuente: Everett’s Study Notes on the Holy Scriptures
John’s Second Testimony of Christ. Christ’s ministry and John’s baptism:
v. 22. After these things came Jesus and His disciples into the land of Judea; and there He tarried with them and baptized.
v. 23. And John also was baptizing in Aenon, near to Salim, because there was much water there; and they came and were baptized.
v. 24. For John was not yet cast into prison. After the conversation with Nicodemus and after the days of the Passover Jesus left Jerusalem, but not Judea. He went out into the rural districts with His disciples, and there He spent some time with them. He had an opportunity at this time, when He was not yet so well known, to begin His special instruction of His disciples. Incidentally, His disciples performed the rite of Baptism in His name. The ministry of Jesus was not carried out on a large scale as yet, but the work of the Baptist had yielded some fruit. And John also continued his work, for men could still be prepared for the reception of the Messiah by his preaching and baptizing. He had at this time moved up the river into Samaria, almost to the boundary of Galilee. Here was the town of Salim, Gen 33:18, and some seven miles north of it Aenon, the place abounding in springs. And the people continued coming; his ministry was still very successful, they still desired to be baptized by the prophet of the wilderness. This work John continued till he was thrown into prison by Herod Antipas, the tetrarch of Galilee. Then only did the public ministry of Christ in the full sense of the term begin. The Lord indeed had shown Himself to the people, in Cana as well as in Jerusalem. But it was only after John’s removal that He began His work as the Prophet of Israel on a large scale. In the meantime, His Baptism was also one of repentance unto the remission of sins. The members of the Jewish Church should repent; they were in need of a purging from sins, which they could find in Christ the Savior only.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 3:22-24. After these things Some time after the conference with Nicodemus, Jesus and his disciples, leaving Jerusalem, went into the land of Judea, or those parts of Judea which were remote from Jerusalem. As he took this journey that he might have an opportunity of baptizing his disciples, that is, the persons who believed him to be the Messiah, it is probable he went to Bethabara beyond Jordan, John having removed thence to Enon, a place in Samaria, about eight miles south of Scythopolis, remarkable for its waters, and where he had great conveniency for baptizing. Jesus himself never baptized any person with water, as appears from ch. Joh 4:2 but his disciples administered that kind of baptism in his name, and by his order. It seems probable from the 24th verse, as well as from tradition, and from many other passages in this gospel itself, that St. John wrote it as a supplement to the rest; for he speaks of the Baptist’s imprisonment as a thing generally known, and yet says nothing of his martyrdom, though he had given so large an account of his ministry. We cannot suppose that he would have omitted so material a fact, had he not known that the other evangelists had before recorded it at large.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 3:22-23 . After this i nterview with Nicodemus [168] ( ) Jesus betook Himself with His disciples from the capital into the country of Judea, in a north-easterly direction towards Jordan. is, as in Mar 1:5 , Act 16:1 , 1Ma 2:23 ; 1Ma 14:33 ; 1Ma 14:37 , 2Ma 5:23 ; 2Ma 5:3 Esr. Joh 5:47 , Anthol . vii. 645, an adjective .
] during His stay there ( Imperf .), not Himself, however, but through His disciples, Joh 4:2 . Baur, indeed, thinks that the writer had a definite purpose in view in this mode of expression; that he wished to bring Jesus and the Baptist as closely as possible together in the same work. But if so, the remark of Joh 4:2 would be strangely illogical; see also Schweizer, p. 194. The baptism of Jesus, besides, was certainly a continuation of that of John, and did not yet possess the new characteristic of Mat 28:19 (for see Joh 7:39 ); but that it already included that higher element, which John’s baptism did not possess (comp. Act 19:2-3 ), namely, the operation of the Spirit, of which Christ was the bearer (Joh 3:34 ), for the accomplishment of the birth from above, is manifest from Joh 3:5 , a statement which cannot be a prolepsis or a prophecy merely.
., . . .] but John was also employed in baptizing , namely in Aenon , etc. This name, usually taken as the intensive or adjectival form of , is rather = , dove spring; the place itself is otherwise unknown, as is also the situation of Salim, though placed by Eusebius and Jerome eight Roman miles south of Scythopolis. This is all the more uncertain, because Aenon, according to the mention of it here (comp. Joh 4:3 ), must have been in Judaea, and not in Samaria, and could not therefore have been the Ainun discovered by Robinson ( Later Explorations , p. 400). Ewald thinks of the two places in Jos 15:32 . So also Wieseler, p. 247. In no case could the towns have been situated on the Jordan, for in that case the statement would have been quite out of place. Comp. Hengstenberg, who likewise refers to Jos 15:32 , while Pressel (in Herzog’s Encykl . XIII. 326) prefers the statement of Eusebius and Jerome. For the rest, the narrative of the temptation, which Hengstenberg places in the period after Joh 3:22 , has nothing to do with the locality in this verse; it does not belong to this at all.
The question why John, after the public appearance of Jesus, still continued to baptize , without baptizing in His name , is answered simply by the fact (against Bretschneider, Weisse, Baur) that Jesus had not yet come forth as John expected that the Messiah would, and that consequently the Baptist could not have supposed that his work in preparing the way for the Messiah’s kingdom by his baptism of repentance was already accomplished, but had to await for that the divine decision. This perseverance of John, therefore, in his vocation to baptize, was by no means in conflict with his divinely received certainty of the Messiahship of Jesus (as Weizscker, p. 320, thinks), and the ministry of both of them side by side must not be looked upon as improbable, as “in itself a splitting in sunder of the Messianic movement” (Keim).
[168] To interpose a longer interval, e.g. a return to and sojourn in Galilee, is quite gratuitous. Not before Joh 4:3 does Jesus return to Galilee.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
VI
jesus in the judean country, and the spread of his baptism, with the faith of the people. last testimony of john the baptist concerning christ. christ the true baptist. the brideroom of the church, who comes from heaven. (The Real Song of Songs.)
Joh 3:22-36
22After these things came Jesus and his disciples [came] into the land of Judea; and there he tarried with them, and baptized. 23And John also was [still] baptizing in non near to [omit to] Salim, because there was much water there: and they 24came and were baptized. For John52 was not yet cast into prison. 25Then there arose a question between some of [on the part of] Johns disciples and the Jews 26[a Jew]53 about purifying [religious washing]. And they came unto John, and said unto him, Rabbi, he that was with thee beyond [the] Jordan, to whom thou barest [hast borne] witness [didst serve as a witness], behold the same baptizeth, and all men come [are going] to him.
27John answered and said, A man can receive nothing, except [unless] it be given him from heaven. 28Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29He that hath the bride is the bridegroom: but the friend of the bridegroom, which [who] standeth and heareth him rejoiceth greatly [lit., rejoiceth with joy, ] because of the bridegrooms voice: [.] this my joy therefore is fulfilled [is made full, complete]. 30He must increase, but I must decrease. 31He that cometh from above is above all: he that is of the earth is earthly [is of the earth],54 and speaketh of the earth: he that cometh from heaven is above 32 all.55 And [omit And]56 what he hath seen and heard, that he testifieth; and no man receiveth his testimony [and his testimony no one receiveth]. 33He that hath received his [his emphatic, .] testimony hath set to [omit to] his seal that God is true. 34For he whom God hath [omit hath] sent speaketh the words of God: for God [he]57 giveth not the Spirit by measure unto him [omit unto him].58 35The Father loveth the Son, and hath given all things into his hand. 36He that believeth on [in] the Son hath everlasting life: and he that believeth not [disobeyeth, ] the Son shall not see life; but the wrath of God abideth on him.
EXEGETICAL AND CRITICAL
Joh 3:22. After these things. . Probably not only after the interview with Nicodemus (Meyer), but after all that is related of His stay in Jerusalem.
Into the land of Judea.Judea here, of course, not in the wider sense of Palestine, but in the narrower sense, as distinguished from Samaria, Galilee, and Perea; Southern Palestine, on this side the Jordan, having Samaria on the north, the Jordan and the Dead Sea on the east, Idumea on the south, Philistia and the Mediterranean on the west. And here, too, not the province of Judea itself is meant, to which in fact Jerusalem especially belonged, but the Judean country; being here used adjectively [ , Mar 1:5; Act 16:1]. From the baptizing Meyer infers a sojourn on the Jordan towards the north-east.
And there he tarried with them.From the time of His return to Samaria (probably about seeding time, see Joh 4:35) we may infer that He continued in the Judean country from the month of March till perhaps November or December, at least half a year (see the place referred to).
And baptized.According to Joh 4:2 Jesus Himself did not baptize; but as John remarks this only in a passing and supplemental way, he evidently intends to designate this baptism as a baptism of Jesus Himself. [Virtually (according to the maxim: quod quis per alium facit, id ipse fecisse dicitur), but not literally; for the testimony of Joh 4:2 is explicit, that Jesus Himself did not baptize. His work was to preach and to baptize with the Holy Spirit; water baptism was a subordinate ministerial office, and could as well be performed by others. For the same reason Paul did not baptize except in a few cases, 1Co 1:14-16. The baptism of the disciples of Jesus, which is only mentioned here and Joh 4:2, was still essentially the baptism of John, but it prepared the way for Christian baptism, which was instituted after the resurrection, Mat 18:19, and first performed on the birth-day of the Christian Church, Act 2:41. Before Christ had finished His work on earth, the Holy Spirit was not yet in full regenerative operation (Joh 7:39), nor could baptismal water signify the cleansing blood of atonement (Joh 19:34; 1Jn 1:7). This baptism then had a prophetic character, and was subsequently not repeated, but completed by the pentecostal baptism of the Spirit.P. S.]
Joh 3:23. And John also was baptizing.This statement serves to explain what follows.In Aenon; ,, adjective of , place abounding in springs. Meyer makes out of it dove-fountain, without arguing the matter. According to Eusebius and Jerome: [Onomasticon under Aenon and Salem] Aenon lay in octavo lapide Scythopoleos ad meridiem juxta Salem et Jordanem; and Salem: in octavo lapide a Scythopoli in campo Vicus Salamias. From this it is inferred that both places were in Samaria; which Epiphanius (Hr. lvii. 2) confirms.59 This has been thought so inconsistent with our passage, that two places of similar names, Shilhim and Ain, which, according to Jos 15:32, lay on the southern border of Judea, have been substituted.60 According to others the places in question might have lain in Judea hard by the Samaritan border (see Meyer). Robinson (III., p. 322) found a Salem near Nablus, remote from the Jordan. According to this it has been held improbable that Aenon was on the Jordan, and Lcke thinks it was a place of springs. We suppose that John might very probably have been baptizing temporarily on Samaritan ground. Elijah, his prototype, dwelt long with a Phenician widow; Elisha healed the Syrian Naaman by directing him to wash in the Jordan. John, on his appearance, preached: God is able of these stones to raise up children unto Abraham. If John was to execute his office as fore-runner of Christ in His universal character, he must hare come to Samaria, and even to the Galilean court (see the direction of the angel, Luk 1:17; Luk 1:76). He might have had, moreover, special reasons for this. He could not give up his work, because he felt himself appointed to die in his official service; yet he wished also to give way to the Lord, and, not as compelled by events, but voluntarily, to decrease by the side of Him. This purpose would be exactly served by his retiring into a small place, and especially by his beginning to labor in Samaria. It is further noteworthy, that immediately after this Christ begins to teach in Samaria, though only in passing, and that the passage before us relates to the disciples of John who were involved in a controversy with a Jew concerning purification. If this Jew seems to have given the preference, as a Jew, to the baptism of Jesus. it is natural to suppose that he based his preference on the fact that Jesus was baptizing on Judean soil, John in Samaria. Enon at all events lay this side the Jordan. The objection that John was still baptizing in his old way, is solved by his calling. As to the objection that he was not baptizing into Jesus, he had only to baptize into Christ; to point out the Christ in Jesus was the business of his testimony. Meyer remarks, against Bretschneider and others, that he did not baptize into Jesus because Jesus had not yet appeared at all as the Messiah. Yet John had designated Him as the Messiah, and now did so again with the utmost clearness. But his office as fore-runner had not ceased with a public appearance of Jesus as the Messiah.
There was much water.This can be mentioned to define only the spot, not the region.
Joh 3:24. John was not yet thrown into prison.This, according to De Wette, Meyer, etc., is intended to be a correction of the Synoptical tradition. But it is only a completion of it; for the Synoptists open the ministry of Jesus with His labors in Galilee, not because these were the very beginning (Tholuck), but because this was the current tradition, and because their method of construing the history, particularly with regard to the contrast between John and Christ, required it. At the time of the return of Christ from the country of Judea to Galilee in the winter of 781 John had been cast into prison, according to Mar 1:14; during his first great tour in Galilee He received the embassy from the Baptist in the spring of 782; after His return from the feast of Purim in March of 782, however, He received the intelligence of the execution of the Baptist, according to Mat 14:12; comp. Joh 6:1.
Joh 3:25. A question., disputation. Not with the Jews, but with a Jew. [See Textual Notes.] The one Jew, who disputes with the disciples of John concerning purification (), that is, concerning the religious washing for purification, which must precede the kingdom of heaven [Eze 36:25; Zec 13:1], or concerning the baptisms of John and Jesus as to their purifying virtue and Messianic validity, gives exegetical trouble. According to Tholuck the controversy was begun by disciples of John, and yet the Jew on his part contentiously extolled the baptism of Jesus, to provoke the disciples of John; in other words, with not the best design. This evil design is more strongly represented by Luthardt: An intent to make the Baptist untrue to his office, in order to operate the more effectually against Jesus, Chrysostom and Semler, on the contrary, have supposed that the Jew had been baptized by Jesus, which seems also implied in the complaint of Johns disciples in the next verse. [The first sacramental controversy, and the forerunner of a good many.P. S.]
Joh 3:26. He that was with thee, to whom thou hast borne witness.Jealousy is at the out-set betrayed by the avoidance of the name of Jesus (comp. Luk 10:37; Luk 15:30); then it is implied that Jesus had been at first Himself dependent on him, that is, as one baptized by him; though it is not asserted, as by the modern criticism, that He had been a pupil of John. To whom thou barest witness, etc. A reproach against John and Jesus at once (behold, the same). Yet expressed only in the tone, in the choice of words, while nothing is literally ventured beyond historical statement. But that they, themselves irritated, wished to provoke the Baptist to see in Jesus an unauthorized rival in the matter of baptism, no matter how much He may be in other respects, is manifest. Every expression, in this view, is pregnant. Even the words: beyond Jordan, might imply that they had known better baptism-days on a better soil. Finally their displeasure expresses itself in the exaggeration: all men come to Him. Nevertheless they cannot be considered decidedly hostile; they show an uncertainty, a wavering, in the issue of which the mass of Johns disciples afterwards split into two branches, one friendly, the other hostile. The Baptist was to express himself on this distinction of two baptismal communions existing together.
Joh 3:27. A man can receive nothing (take nothing upon himself).A general principle of religion, applied to the kingdom of God. Gifts and positions in the kingdom of God rest upon the free grace and investiture of God Himself. Here lies the obligation of humility before God, reverence for the gifted, freedom from envy, modesty, self-respect. The form of the expression silences by its universality, the spirit of the expression purifies by its repression of human nature, its emphasizing of the divine. The reference of the maxim: (1) To the Baptist, according to many ancients and moderns (Lcke). Wetstein: Non possum mihi arrogare et rapere, qu deus non dedit. (2) To Jesus; De Wette, Meyer: The greater ministry is given by God to Him. (3) To John and Jesus (Kuinoel, Luthardt; Tholuck doubtful). The last view is no doubt the true; for the maxim is the general superscription of the following contrasts: Christ and John; (1) Christ and the forerunner; (2) the Bridegroom and the Bridegrooms friend; (3) the increasing One, and the decreasing; (4) He who is from heaven, and he that is of the earth. God is above the distinction, and gives to each one his own.
Joh 3:28. Ye yourselves bear me witness.Ye yourselves, so jealous, bear witness to my modesty, in that ye recall how I bore witness to Him. But that. seem only a transition to the discourse dependent on it (Meyer, Winer). Yet the expression might also point back to the Baptists description of himself (Joh 1:23), with the sense; , . refers to Jesus, of whom they had been speaking. De Wette.
Joh 3:29. He that hath the bride.The Old Testament theocratic figure of the marriage-union between Jehovah and His people, Isa 54:5; Hos 2:19; and the Song of Songs, according to Bengel and Luthardt;61 which Meyer doubts, because that book is not quoted in the New Testament; yet it is manifestly an example at least in favor of the view here mentioned.This figure passed over to the relation between Christ and the renewed and adorned theocratic people, Eph 5:32; Rev 21:2; Rev 21:9. He that hath the bride, is therefore he to whom she is given from above, and who is thereby distinguished as the supremely Gifted. He is the bridegroom (De Wette: Comp. the proverb: Wer das Glck hat, fhrt die Braut heim).From him is here distinguished the friend of the bridegroom, a distinct personage in the Jewish wedding usage. Lcke: answers to the Hebrew , in which, however, the ideas of . and or are combined. According to the Hebrew custom, the Shoshben, a friend of the bridegroom, was a necessary mediator both in the formation and in the conclusion of the marriage. In behalf of his friend he made suit with the bride, and was the indispensable negotiator between the bride and bridegroom in relation to the wedding. At the wedding itself he was a chief manager of the feast, a necessary functionary at the inspection of the wedding-chamber, and even after the close of the marriage a mediator in misunderstandings and dissensions.In a passage Keluvoth (fol. 12, 1) it is expressly said: Duos constituebant, unum sponso, alterum spons (Schttgen, Hor. Hebr. et Talm.). Another name is (tr. Sanhedrin f. 27, 2). Doubtless John has especially in his eye the business of the wooing, to which he was appointed. And then besides his subordination to the bridegroom, and his unenvious service in relation to the bride, he expresses also the honor and satisfaction he has in his position.
Standeth and heareth him.(1) Interpretation according to rabbinic passages: customary listening of the shoshbenim at the door ( ) of the bride-chamber. For the particulars see Lcke, ., p. 564. Probably only isolated apocryphal instances suggested by apocryphal accounts (Tobias. Something like it here and there perhaps in the history of Jesuitism and Herrnhutism). Hard to imagine as general custom. (2) Baumgarten-Crusius, Luthardt: He waits for him that is to come, and hears his voice as he approaches, bringing his bride home. Against this Meyer: The does not stand waiting for the bridegroom, but accompanies him on the way to the house of the bride. Such waiting is the part of the brides-maid, Mat 25:1. (3) Eckermann, Meyer: He stands at his service, waiting his bidding, and meantime rejoices in his conversation and gladness in general. (4) Tholuck: The conversation of the bridegroom with the bride preceding the wedding. (5) Lcke: The voice of the bridegroom has in the Old Testament almost the tone of a proverb, Jer 7:34; Jer 16:9; Jer 25:10. The friend stands at his side and hears the happy voice of the bridegroom. More accurately Grotius: , stare est ministrare, ut Gen 41:46; Deu 1:38; Zec 3:7 : audiens blandimenta ad sponsarn. Vide Cant. Cantic.: Hc est vox . The reference is no doubt to affectionate and tender greetings to the bride, not commissions (Meyer: bidding) to the friend. The friend stands (back) and hears in silence how the bridegroom himself talks to the bride of his love, contrasted with his own business-like talking of it to her in urging the suit.
The voice of the bridegroom is therefore the New Testament words of love, the gospel of Christ, and that even in distinction from the now ceasing lispings of prophecy concerning the new covenant. De Wette also: Of the gladness of the bridegroom. When Tholuck observes that must not be referred to the rejoicings at the wedding, since the wedding begins later with the inauguration of the kingdom, and thus far only the conversation of the bridegroom is introduced, it must be remarked that the figure of the wedding is not intended to be pressed. According to the word of Christ, Mat 9:15, the wedding had already in one view begun with His appearance. In another view it began with His resurrection and the founding of the church, Mat 22:9. In still another view it is to come at the second appearing of Christ, and meantime the Apostles are the wooers of the bride, 2Co 11:2; Rev 21:19. These aspects might perhaps be distinguished by the three stages of going for and saluting the bride (the act primarily meant here), the wedding-feast, and the final nuptials; denoting the preaching of the gospel, the outpouring of the Holy Ghost and founding of the church, and the manifestation of the kingdom. Yet we cannot apply this distinction of periods to the words of the Baptist. To his prophetic view the wedding was begun.
Rejoiceth with joy. , see Luk 22:15, [and , Isa 61:10. A Hebraizing mode of intensification: pure joy, joy and joy only.P. S.] The , as in 1Th 3:9, which is unusual, in place of the classical , etc., adds emphasis to the voice in itself. He finds that voice a compensation to his position. Contrast of this unenvious joy with the jealous tones of the disciples of John.
This my joy.This his share in the wedding. Hath been made full (, perfect tense).In the happy meeting of the bridegroom and bride in the house of the bride the wedding itself is, to him, as good as come. He has happily completed his task as wooer of the bride. He has done the work of his life. See the analogous perfect: , and the exegesis, Joh 1:34. Is fulfilled, has become perfect. Yet only in its kind, as the joy of the friend of the bridegroom; therefore to be distinguished from the perfection of the New Testament joy of faith, Joh 15:11; Joh 16:24; Joh 17:13 (which places Meyer cites). He meant not by this the ceasing of his work, but the decreasing and diminishing of it before the increasing glory of the word and work of Christ.
Joh 3:30. He must increase.The true description of the relation between John and Christ, and between the Old Covenant and the New, in the primitive church, in the medival church, in this modern age, in the life of every evangelical community, and of every individual Christian. Increase: In labors, in authority, in disciples. Decrease: , be diminished. Noble freedom from envy. An admonition to His disciples. St. John Baptists day in the calendar, the longest day [June 24th], after which the days decrease; the birth-day of Christ [Dec. 25], one of the shortest, from which the days grow longer.
Joh 3:31. He that cometh from above is above all.The relation of the section now following to the preceding. Different views [of the authorship of Joh 3:31-36]: (1) A meditation of the Evangelist (Wetstein, Bengel, Kuinoel, Schott, Paulus, Olshausen, Tholuck, etc.), as supposed to be indicated by the John-like strain, an assumed contradiction between Joh 3:32; Joh 3:26, and the disappearance of all reference to the Baptist. Against this it is observed, that there is no break at any point, and the present in Joh 3:31-32 indicates the time of John the Baptist. (2) A middle view (Lcke, De Wette, Hofmann): The discourse of the Baptist is continued indeed, but the subjective reproduction of the Evangelist makes it almost a reflection of his own. (3) Continuation of the address of the Baptist, like Joh 3:16-18 in John 1, and as in Joh 3:16-21 continue the discourse of Christ; my Leben Jesu, II., 2, p. 521, Ebrard, Kritik, p. 294; also Meyer, [p. 180];62 the Johannean character and coloring being also admitted even here. The stately conclusion of the prophetic testimony of the Baptist concerning Christ is not at all inconsistent with his subsequent expression of human feeling, Matthew 11. According to Strauss and Weisse this passage in particular is supposed to prove, that the discourses in John are not historical, but composed by himself. From this passage then, on the contrary, a clear light may be shed upon the exquisite, far-reaching, teeming historical truth of the whole gospel.
. Present, referring to the, mission of Christ, which is just unfolding itself. See the testimonies of the Baptist concerning the divine dignity of Jesus, Joh 1:15-18; Joh 3:27; Joh 3:29; Joh 3:34.Above all.With respect to Christ all men are put in the category of the need of salvation.
He that is of the earth, etc.Not a tautology, but signalizing the difference of origin and of consequent quality. From the origin of the person, his nature appears, and from this his mode of speaking. But how could John say this of his testimony (Hofmann)? Tholuck argues; Therefore the Evangelist says this, not the Baptist. But the thing said must nevertheless be true, and then it might even better be said by the Baptist in his humility, than by the Evangelist respecting his former teacher. The Baptist himself therefore must have said it. The question is in what sense? We have a parallel at Joh 1:18. In full comparison with the full glory of Christ no one, not even of the prophets, nor the Baptist, has ever seen God; in this comparison every man, even of the prophets, the Baptist not excepted, is of the earth. Then does this mean: of the earth, in the sense of Joh 1:13; Joh 3:6, belonging to the old, sinful world as to his origin, therefore in his kind, therefore also in his speech, since, even as prophet, he can speak the divine but rarely, in fragments, and under the veil of figures; or in the sense of the as distinguished from the in Joh 3:12? Exegesis passes by this question, and treats the antithesis as if it had the sense of Joh 3:6; the in distinction from the . We understand, however, by the earth () primarily the old economy and Theocracy in distinction from the heaven (), whence the new revelation comes (see on Joh 3:12). With the idea of the old is then connected unquestionably the idea of the imperfect and defective. The antithesis of earthly and heavenly, or carnal and spiritual descent passes into the antithesis of the old and the new time, and this into the antithesis of mankind needing revelation and redemption, and the Redeemer. Moreover John speaks here of his human , not of his prophetic , or this latter is reduced in his view to a minimum in his human , in comparison with the divine of Christ, and it should be observed that John says: , not .
He that cometh from heaven.A solemn repetition of the preceding, giving it the strong form of a dogmatical statement.
Joh 3:32. What he hath seen and heard.See Joh 3:13; also Joh 1:18. Meyer: In His pr-existence. Rather, in His whole living divine nature, in virtue of which His testifying is at every moment preceded by a having seen or a having heard. The seeing and hearing denotes not only the directness of His knowledge, but also the full reality, the total scope of it, identifying it with His bodily vision [Leben Jesu II., p. 518).
And no man receiveth his testimony.According to the critics, in contradiction with Joh 3:26. Unquestionably a contradiction of the noble-minded master to his small-minded disciples. For them it was quite too much to see all running to Jesus; but to him it was quite too little; to him it was as nothing. A hyperbole, therefore, of grief and indignation. A rebuke to the disposition of his disciples; moreover, an admonition to them to go to Jesus, as in Joh 1:29. He could not send them away by force, because his school was a school of preparation, in which those only had become perfect, who went of their own will to Jesus. The Baptist qualifies his hyperbole (see similar expressions of the Evangelist, Joh 1:11; Joh 12:37) by what follows. Tholuck: John reviews the history as a whole, in the course of which the believers are a vanishing minority. John no doubt speaks here with the conduct of the Jews chiefly in view. See Romans 9.
Joh 3:33-34. He that hath received his testimony.for God giveth not the Spirit by measure.Aorist: . And this doubtless with special reference to such disciples of John as had gone to Christ; commending them, and recommending imitation. Hath set his seal, hath sealed. A tropical term, denoting generally in the Old Testament fastening up, in the New rather complete authentication; affixing the signature of execution, Joh 6:27; Rom 4:11, etc. In Christ the truth of God as revelation is completed, 2Co 1:20; by the believing confession of Him this fact, that the truth of God has proved itself perfect, is attested, sealed. How far? The answer to this question depends on the right interpretation of the two following verses. (a) If v. 34 refer to Christ, the syllogism is this; Christ as the messenger of God speaks the words of God, because God has given to Him the Spirit not by measure, but in immeasurable fulness (Lcke, De Wette);
he, therefore, who acknowledges the word of Christ to be true, acknowledges the word of God himself; he who believes not Christ, makes God a liar. (b) But the 34th verse may refer, to the prophets, summed up and represented in John: The messenger of God speaks the words of God, for God gives his Spirit copiously enough for this; he, therefore, who accepts not Christ, denies, in the Fulfiller of the testimony of the prophets, the word of God also in that testimony itself, or rather he necessitates the inference, that God promised that the Messiah should come, and has not kept His word, or that in His different revelations He has contradicted Himself. (c) Then again these opposite interpretations may be modified. The first interpretation thus, according to Meyer: Whom God hath sent, fits not every prophet, but Christ alone, according to Joh 3:31, in view of His mission from heaven. On the other hand, the , expressing a general truth, should not be referred primarily to Christ; else must have been added. The statement is, that God gives the Spirit in general, not , but regardless of , to one more, to another less, yet to every one enough for inspiration; whence it follows that Christ is the most richly endowed ( denoting the norm). Yet the more to one and less to another may be given in limited measure, and it is a preliminary question whether the should mean a general proportion for all, or a limited measure for each individual. The passage in Vajikra rabba Sectio 15 (cited by Lcke and others): Eliam spiritus sanctus non habitavit super prophetas, nisi mensura quadam (); quidam enim librum unum, quidam duos vaticiniorum edideruntspeaks not of a proportion, but of limited portions for different individuals. If now the expression be referred to the prophets, it cannot mean; God gives the Spirit immeasurably. If we would refer it directly to Christ, is wanting. But we may take the expression as a motto of the New Testament age which has now opened. God, now gives the Spirit, and gives it not according to a limited measure (Joel 2; Acts 2).Not by measure. Gerlach: Perhaps this is an allusion to the fact that the priests were only sprinkled with the anointing oil, while upon the head of the high-priest the whole of the oil was poured, Exo 29:7; Psa 133:2. From this it is clear that He whom now pre-eminently God hath sent, Christ, speaketh (not only ), i. e., all the words of God, the entire revelation, which has hitherto been spoken only piecemeal (see Joh 1:17-18; Heb 1:1). This the believer seals. He attests it with the confidence of the confessor and martyr, as it is attested to him in his heart. The second interpretation is modified by referring the messenger of God [Joh 3:34] to the prophetic office, as represented by John, and then taking the sentence about the Spirit thus: In this day, wherein God gives the Messiah the fulness of the Spirit, the Baptist also has his share in the abundance (see the history of the Baptism of Jesus). Then with this John Christ is compared, as described in Joh 3:35. In favor of this antithesis are the facts, (1) that John here still appears as pre-eminently the ; [ch. Joh 1:6], Christ as the ; (2) that it is said in Joh 3:34 : , in Joh 3:35; ; (3) that here the (not ) of the is set against the fact that all things are given into the hands of Christ.
The result is, we find ourselves compelled to decide for the second explanation of the difficult passage: The last messenger, in virtue of his participation in the New Testament advent of the Spirit, speaks the prophetic words of God as such (in distinction from fact); the Son presents Himself as the fulfilment of these words in fact. He, therefore, who receives Him, seals that God in His prophetic words (spoken by the Baptist) is true. He who disavows Christ, disavows, therefore, His fore-runner also. A good disciple of John must become a disciple of Christ.
Joh 3:35. Loveth the Son.Emphatic: in singular manner. This love is the cause of the glorifying of the Son. All things: not to be qualified (Grotius: Omnia mysteria regni; Kuinoel: Doctrin partes). Mat 11:27; Mat 28:18; Joh 13:3.Into his hand.Strictly: in his hand [ ] Pregnant diction: so into His hand, that they are in His hand (Winer, p. 385).
Joh 3:36. He that believeth in the Son.The Baptist concludes his prophetic preaching with the great alternative, which Christ also pronounces in Joh 3:18, and at His departure from the earth.Everlasting life, see Joh 3:15. Hath.It is noteworthy that this inwardness of the eternal life was already recognized by the Baptist.He who is not obedient in faith to the Son, ; not: believeth not (Luther [and the E. V.]),63 but is disobedient; meaning, however, as standing opposed to faith, the refusal of the obedience of faith. In faith lies the moral kernel of obedience veiled in love, peace, joy; hence . Out of unbelief disobedience, or even , as a moral worm comes forth openly; hence . Meyer: Disobedient to the Son, inasmuch as He requires faith. Right, but not enough. Tholuck: alternates with , Rom 11:30.Shall not see life.With the everlasting life he fails of life in general; he shall not even see it, to say nothing of having it. But the wrath of God.Neither punishment on the one hand, nor a holy passion on the other, but the righteousness of God combined with His veiled jealousy in its visitation of judgment, Rom 1:18; Eph 2:3; Mat 3:7. Abideth on him; in proportion as his unbelief is incorrigible (strictly: abideth towards him; pressing more and more strongly upon him). The effect of the is . [The implies, that we are by nature in a state of condemnation; comp. , Eph 2:3; Joh 3:6.P. S.]
A worthy closing word of the Old Testament; the last peal of the thunder of the law; the farewell of the Baptist. For what he afterwards says to Herod, he says as teacher, not as prophet; and the question with which he sends his disciples to Christ, is the question of a tempted, believing man.
DOCTRINAL AND ETHICAL
1. The first ministry of the Lord in the Judean country, a counterpart of His last public ministry in. the temple on Zion from the triumphal entry to the Tuesday evening (see Com. on Matt. on Joh 21:12-14, p. 379); in that in the first cases the hostility of the rulers of the Jews had not yet broken out, in the last case it seemed vanquished by the hosanna of a believing people. Hence here a preliminary baptizing finds place, there a teaching and healing in the temple. And the cessation of baptism in the Jewish country is a prelude of the final departure of Jesus from the temple (Matthew 23)
2. The baptizing of Jesus through His disciples a connecting link between the New Testament baptism of the Spirit and the baptism of John, as Johns baptism was a connecting link between the Old Testament washing and circumcision, and the baptism of Christ.
3. The last prophetic testimony to Christ given by the Baptist in his glory and in elevation above his last struggle [Matthew 11]; the last flash, so to speak, of the Old Testament in the light of the New Testament itself, and a testimony to the higher glory of the New.
4. The symbol of the intimate relation, the betrothal between Jehovah and His people (Psalms 45; Song of Solomon; Isaiah 54; Isaiah 62; Eze 16:8; Ezekiel 23; Hos 2:19) finds its fulfilment in the bridal relations between Christ and the church coming forth to meet Him. It belonged to the office of the Baptist to complete this prophecy in the most concrete vivid form. Christ on His part has taken up the word in the most varied applications, first to the disciples of John himself (Mat 9:15), and afterwards throughout the whole New Testament, 1Co 11:3; Eph 5:23; Rev 21:9, The love of the bride is the symbol of the life of the Spirit. Platos Symposion is a heathen parallel to the Song of Solomon.
5. The perpetual force of the maxim: He must increase, but I must decrease.
6. So far as in him lay, John sent all his disciples forward to Christ, and pointed all the Jews to Him. Not only most of the Jews, however, but even many of Johns disciples failed to come up to the word of the prophet, and fell under the condemnation pronounced by him. On the disciples of John see Gieseler, Kirchengeschichte, I., p. 69 [Edinb. ed. I., 58].
7. Both of the glory of Christ, and of the condemnation, John speaks in a more Old Testament way than Christ Himself (comp. Joh 3:35; Joh 3:13; Joh 3:36; Joh 3:18); quite in keeping with his mission. His last word is a last thunder-clap from Sinai and a last lightning-flash of Elijah, prophesying of the baptism of fire (Matthew 3) and the flames of the judgment of the world (2Pe 3:10).
HOMILETICAL AND PRACTICAL
A series of separate themes in the sentences of the Baptist, Joh 3:27; Joh 3:29-31 sqq.The baptism of Jesus by the side of the baptism of John, the gradual transfer of the Old Testament order of things into the church of Christ.Relation of the baptism of Jesus to the baptism of John: (1) Points in common; (2) points of difference..The harmony between John and Christ, and the dissension between their disciples, the living type of a primeval and a constantly repeated history (see Gen 13:7).Two divided purification or reformation churches, to be united by being pointed from men to the Lord.The jealousy of the disciples and the purity of the Master.The last testimony of the Baptist concerning Christ, an expression at once of the highest, gentlest love and the mightiest wrath.Christ the Bridegroom of the bride: (1) Adorned to be such by the election of God; (2) recognized as such by the greeting of the bride; (3) honored as such by the wooer and friend; (4) proved such by His fidelity and glory.The word of the Baptist: He must increase, but I must decrease, in its application to the natural life (1) of the world, (2) of the church, (3) of the Christian.Christ the Witness from heaven.Faith in Christ, a sealing of all the words of God in the Old Testament. Truth is the unity of correlative opposites.Without faith in the truth of God, we cannot perceive the unity in the great distinction between the Old Testament and the New.With the New Testament the Jews lost also the truth of the Old.With their acknowledgment of the Old Testament, Christians may also obscure the truth of the New.The life of faith a moral life on a heavenly scale: (1) Faith, an obedience rising into free, blissful confidence, and veiled in it; (2) Unbelief, a moral disobedience (immorality) in naked, open deformity.The wrath of God, the jealousy of rejected love, i. e., a full tide of gracious operation, changed by the unbelief of the man himself into judgment. See Rom 2:5.Jesus in the Judean country, or an effort in hope to lead the people of Israel over by gentle ways into the new covenant (comp. Gen 5:5).The two baptizers together.Religious controversy in its bad and its good operation (the words of the disciples of John, and the words of their master).The word of the disciples: All men come to Him, and the word of the master; No man receiveth His testimony.Only what is given him from heaven can a man truly take to himself: (1) What he usurps is given him in wrath, and received to condemnation; (2) what is given to him is forever his own.He that hath the bride is the bridegroom; or, the life of Christendom a testimony to Christ.The wedding of the Son.The friend of the bridegroom, in His behaviour, an example for guidance and warning, to bishops, ministers, divines.The decreasing of the Baptist, his increase.The man of the earth, and the Man from heaven above all.The believer, a witness of God attested by God.Christ the seal of the word of God, manifest in the burning seal of living Christian hearts, 2Co 1:20; Rev 3:14.The outpouring of the Spirit without measure.The Father, the Son, the Spirit.The last word of the Baptist concerning the Son: (1) What the Son is; (2) what He has; (3) what He gives; (4) what He is worth [Joh 3:34-36].
Starke: Nova Bibl. Tub.: Premature zeal, envy, dependence on human authority, and self-interest: O how much harm they do!Canstein: Satan and his tools know too well how much depends on the unity of Christians; hence they take special pains to make schism of every kind among them, Gal 5:20.Majus: It is dangerous for hearers to flatter their teachers.People must not hang with sinful passion upon a teacher who is renowned.As the peace-makers are called the children of God, so the instigators of division are justly called children of the devil.Hedinger: The office of the preacher and its profitable success come from God.We men have nothing from ourselves, but everything from heaven; therefore should we ascribe nothing to ourselves, but everything to God alone, and thank Him for it, 1Co 4:7.Osiander: He who attempts high things, to which he is not called of God, spends all his care and labor in vain, and comes to shame at last, as the examples of Absalom, Theudas, Judas of Galilee, and others, prove, Sir 3:23.Hedinger: Let no man thrust himself into an office, without the will of God.Quesnel: Every calling, every grace (gift) has certain limits above which no man may elevate himself.He who purely and steadfastly preaches Christ, may appeal to the testimony of his hearers.A servant of the church, though in high office, has yet more cause to be humble than to be exalted.Servants of God justly rejoice, when they can lead many souls to the Lord.Moon and stars, are lost when the sun rises; so with me, when the Sun of Righteousness appears.Hedinger: Christ, the Alpha and Omega, should be all; we instruments are nothing.Canstein: Because all ministers are men, their word must be tested by the doctrine of Christ.Christs testimony is the whole counsel of God for our salvation.Christ spoke the word, or proclaimed the counsel of God, as the personal and independent Word of God.Majus: The believer may verily be sure of his salvation, because he already has eternal life, though in the world he still is subject to much suffering.Canstein: Unbelief, the cause of condemnation, because it rejects the means by which the wrath of God might be averted.
Gossner: Eternal life is given to the believer from the hour he believes. He need not wait for it; he has it already here.Braune: As a man stands towards the Saviour, so stands he towards God and the gift of God, eternal life.Schleifrmacher: It is an old fault, which reappears continually in a multitude of forms, and even in the Christian church,the strong disposition of men to believe in a man.And how does God give from heaven, what He gives to a man? Surely not otherwise than through the mans own conduct and that of other men. So long then as our own conduct is in contradiction with the divine working, we should not console ourselves with the knowledge that a man can receive nothing except it be given him from heaven, but do our utmost to find out what and how much is given us from heaven.That John must decrease, and the Lord increase,this is the true relation between the old covenant and the new, between every imperfect worship of God, every other less firmly closed relation of men to Him, and that which is offered in Christ.Schenkel: Our future welfare rests not on man, but on Christ: (1) Not on the word of man, but on the Gospel of Christ; (2) not on the work of man, but on the atoning work of Christ; (3) not on the name of man, but on the glorious name of Christ.
Heubner: True calling comes only from God, from Him alone success; the rise and fall of human names, success and failure, are matters of divine control.(From Zinzendorf): When souls depend on men, etc., they are in most cases betrayed. Then when one such poor man comes to confusion, they are all confounded; when he is taken suddenly from them, they are all lost.How rarely are men like John! Often the later exalt themselves over the earlier, pupils above masters; and how men envy, attack, belittle the greater merit! Men will not see others, especially their followers, outstrip them (true, alas, peculiarly of Germany, and to not the least extent of Evangelical theologians and clergy men).Hath set his seal: Every believer is a living attestation of the true God himself. What honor, to confirm the truth of God to others!God gives not the Spirit by measure. All, even the most gifted, are capable of growing in the Spirit in infinitum.The guilt of rejecting divine grace leaves in the heart of the unbeliever nothing but the sense of an angry God. Conscience is the preacher of this wrath (yet the wrath manifests itself especially in swelling judgments against the unbeliever).
Footnotes:
[52]Joh 3:23. [The art. before is wanting in . B. and omitted by Tischend., bracketed by Alf.P. S.]
[53]Joh 3:25. [ . The singular is strongly sustained by . c A. B. L., etc., and adopted by Tischend., Treg., Alf,, W. and H., against the text. rec. which is supported by .* G., etc. Meyer: Der Plural bot sich mechanisch dar, viz., to conform to .P. S.]
[54]Joh 3:31 [ , is apparently tautological, but the difference lies in the emphasis: to the origin of a man corresponds his character.P. S.]
[55]Joh 3:31. [The second is omitted by .* D. and Tischend. (ed. VIII), supported by .c A. B.L. and retained by Treg., Alf., Westc. and H. (in brackets), Meyer, Lange.P. S.]
[56]Joh 3:32. [The is wanting in several codd., also in B. L. al. which retain the second , and is omitted by Tischend., Alf., Treg., W. and H.P. S.]
[57]Joh 3:34. O is wanting in B. and in other considerable codd. [. C.1 L., omitted by Tischend, Alf., etc.P. S.]
[58]Joh 3:34. [The A. V., with many commentators, refers the passage to Christ, and hence supplies . But the sentence is general in its character, hence the present . Christ had already received the fulness of the Spirit in baptism.P. S.]
[59][This view is held by Dr. Thomson (The Land and the Book, II., 176). He visited Beisn (Scythopolis) and the neighborhood, and represents the valley there as abounding in fountains and brooks and as one of the most fertile in Palestine; yet he found no traces of the name. The lovely valley of Jezreel, he says, irrigated by the Jald, and the Ghor Beisan below, watered in every part by many fertilizing streams, are capable of sustaining a little nation in and of themselves. Besides, Beisan is the natural highway from Bashan and the east to the sea-board at Haifa and Acre, and also to southern Palestine and Egypt. The Ghor once teemed with inhabitants, as is evident from ruined sites, and from tells too old for ruins, which are scattered over the plain. I took down their names as now known to the Arabs, but none of them have any historic significance. Of Salim and Enon, which must have been in the ghor at no great distance, I could hear nothing.P. S.]
[60][So also Hengstenberg, I., 221. The Alex Codex of the Sept. renders the three names of places in Joshua 15, . In Neh 11:29 the last two names are combined in En-rimmon. The southern country was very dry, a continuation of the Arabian desert. Hence the remark, there was much water there, which would be rather superfluous if applied to a place in Galilee or on the banks of the Jordan, receives its full meaning. Yet this holds good also of Dr. Langes view, who, with Robinson, locates Salem near Nablus.P. S.]
[61][Hengstenberg also (I. 232 f.) sees in the whole passage, and especially in the voice of the beloved, and the friend of the bridegroom, clear allusions to Son 2:8; Son 5:2.P. S.]
[62][Alford likwise ascribes the last verses to the Baptist, and urges the inner coherence of the discourse itself, in which John explains to his disciples the reason why Christ must increase and throw his own dignity into the shade.P. S.]
[63][Alford defends the E. V.: may mean disbelieving. Unbelief implies disobedience.P. E.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. (23) And John also was baptizing in Enon, near to Salem; because there was much water there: and they came, and were baptized. (24) For John was not yet cast into prison. (25) Then there arose a question between some of John’s disciples and the Jews, about purifying. (26) And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness; behold, the same baptizeth, and all men come to him. (27) John answered and said, A man can receive nothing, except it be given him from heaven. (28) Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. (29) He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice. This my joy therefore is fulfilled. (30) He must increase, but I must decrease. (31) He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. (32) And what he hath seen and heard that he testifieth; and no man receiveth his testimony. (33) He that hath received his testimony, hath set to his seal that God is true. (34) For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. (35) The Father loveth the Son, and hath given all things into his hand. (36) He that believeth on the Son hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him.
We have here a short, but sweet sermon, of John the Baptist. And I beg the Reader to remark with me, how blessedly he preacheth Christ. How beautifully he sets him forth, as the glorious Bridegroom of his Church! What a striking distinction he draws, between the Lord Jesus and all his servants! And how could he do this as effectually, as when stating the vast difference in the gifts of the Holy Ghost. In all the servants of the Lord, the Holy Ghost was in them as portions in a vessel. To everyone of us (saith an Apostle) is given grace according to the measure of the gift of Christ. Eph 4:7 . In Christ, as a fountain, God giveth not the Spirit by measure unto him. And let not the Reader overlook what is further said. What Christ hath seen and heard in coming from above, he testifieth; yea, he speaketh the words of God, for he is God. And all things are given unto him, as Mediator; eternal life, with all its preliminaries. Reader! pause, and think! How sure is that soul of blessedness, who hath the Son? How sure the certain consequence of misery, to everyone, which hath not the Son? For the wrath of God, not taken away by Christ, remaineth! Oh! for grace that while the Lord’s people set to their seal that God is true, God the Holy Ghost may set to his seal in our souls, the seal of the promise! Eph 1:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XIX
THE CULMINATION OF JOHN’S MINISTRY
In the preceding chapter we have considered the first part of the culmination of John’s ministry, to wit: his baptism of the Messiah, in which, by a divine sign, and the Father’s attestation, he was able to identify Jesus of Nazareth as the person of the Messiah. There remains for consideration in this chapter his testimony to the person so identified, and his presentation of him to Israel in all his messianic offices as the supreme object of faith. Thus as he was the first to preach evangelical repentance, so now must he be the first to preach evangelical faith. His continuation of his ministry after the baptism of the Messiah, was to afford opportunity of this completion of his testimony.
All of this testimony of John the Baptist, after the baptism of Jesus, comes to us through one historian, the apostle John, himself a disciple of John the Baptist. There are four distinct occasions and one general reference, doubtless identical with one of the four. Three of these occasions come in three successive days, certainly full forty days after the baptism, for the forty days of the temptation of Jesus intervene.
The first (and doubtless the second) is John’s reply to a deputation from Jerusalem (Joh 1:19-28 ). The second is the following day when he sees Jesus the first time since the baptism (Joh 1:29-34 ). The third is the morrow after when he identifies him to two of his own disciples (Joh 1:35-36 ). The fourth occurred in the early Judean ministry of Jesus after his first Passover in Jerusalem since his baptism (Joh 3:22-30 ). The general reference of Joh 1:15 applies to the second of these four.
It was impossible for the ecclesiastical authority at Jerusalem to ignore the ministry of John. The whole nation was stirred. The people generally accepted him as a reformer and prophet. And yet his ministry was entirely independent of the Sanhedrin, and of Jerusalem, and of the Temple ritual. Questions were arising in men’s minds, Is this the Messiah, or is it Elijah who precedes the Messiah (Mal 4:5 ), or is it the great prophet whose coming was predicted by Moses, (Deu 18:15-18 ), what signs accredit him, who sent him, what is the source of his authority, and what is his mission?
Finally, at the instance of the Pharisees, whom he had denounced as the offspring of vipers, a deputation from the Sanhedrin, consisting of priests and Levites, were sent to press him for a definite answer on these points. They found him at the fords of the Jordan (Bethany or Bethabara), but sharp and curt in replying to their inquisition. He disclaimed promptly being either the Messiah, or Elijah, or the Moses prophet. For himself he was only the voice of one crying in the wilderness as predicted by Isaiah. To their questions, “why baptizeth thou, then, and what sign showest thou,” and by whose authority he acted, he returned no definite reply the first day, but bore this testimony: “In the midst of you standeth one whom ye know not, even he that cometh after me, the latchet of whose shoes I am not worthy to unloose.”
The next day, however, the deputation doubtless yet with him, he seeth Jesus returning from the temptation, and answers more particularly, pointing to him: “Behold the Lamb of God that taketh away the sin of the world! This is he of whom I said, After me cometh a man who is before me; for he was before me. And I knew him not; but that he should be made manifest to Israel, for this cause I came baptizing in water. And John bare witness saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him, and I knew him not; but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit. And I have seen, and have borne witness that this is the Son of God.”
This is his great testimony: “Jesus of Nazareth is the Messiah. I saw him anointed by the Holy Spirit. I heard the Father’s attestation. This is the Lamb of God that penally bears the sin of the world the great expiatory sacrifice this is the Son of God this is he that baptizeth in the Holy Spirit.” Prophets, priests, and kings are anointed with the holy anointing oil whose recipe was prescribed by Moses (Exo 30:22-23 ). With this was Aaron anointed (Psa 103:2 ); and David (Psa 89:20 ); and Elisha (1Ki 19:16 ). Messiah means the Anointed One. In the case of Jesus he was anointed with the Spirit, which the holy oil symbolized. To two of his disciples he repeats on the morrow: “Behold the Lamb of God!”
The account of John’s last testimony to Jesus is a singular bit of history: “After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there; and they came and were baptized. For John was not yet cast into prison. There arose therefore a questioning on the part of John’s disciples with a Jew about purifying. 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 and all men come to him. John answered and said, A man can receive nothing, except it have been given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom; but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is made full. He must increase, but I must decrease.” “He that cometh from above is above all; he that is of the earth is of the earth, and of the earth he speaketh; he that cometh from heaven is above all. What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. He that hath received his witness hath set his seal to this, that God is true. For he whom God hath sent speaketh the words of God; for he giveth not the Spirit by measure. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.” “When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples), he left Judea and departed again into Galilee” (Joh 3:22 ; Joh 4:3 ).
The first thought suggested by this narrative is the concurrent ministry of Jesus and John brought near together. The time was when Jesus was closing his early Judean ministry, having just left Jerusalem, where he attended the first Passover after his baptism, where he purified the Temple according to Mal 3:1-2 , wrought many signs and was visited by Nicodemus.
Jesus was on the northern line of Judea, for the record says that when he left for Galilee “He must needs go through Samaria.” John was close at hand at a place called Aenon, near to Salim, where was much water or many waters. The site has not been thoroughly settled. Dr. Barclay locates it in a valley five miles northeast of Jerusalem (City of the Great King, pp. 558-570). Robertson ( Biblical Researches , Vol. Ill, p. 333) conjectures “Salim over against Nabulus.” C. R. Conder ( TEnt Work in Palestine , Vol. I, p. 91f) locates it: “Salim near the Shechem.” Professor McGarvey, one of the best writers on the Holy Land, thinks he found the identical site in a beautiful valley of the Wady Farra, about one mile wide and three miles long, where were abundant places for baptism in which he saw “swarms of brown-skin boys, both large and small, bathing at different places.” (Cited in “Hovey on John’s Gospel,” from Journal and Messenger, September 10, 1879.) My own mind is impressed that Professor McGarvey found the Aenon of our text.
Some suggest this rendering of Joh 3:23 : “And John was holding a camp meeting at Aenon, near to Salim, because there was much water there for the campers, their camels and other beasts, and they came and were baptized.”
A significant fact about the work of both appears from Joh 4:1 , viz.: Both made disciples before baptizing them and they both made disciples in the same way, by leading them to repentance and faith. Proof for John, Mat 3:2 ; Act 19:4 . Proof for Jesus, Mar 1:15 . Another fact is disclosed by Joh 4:1 , viz.: By this time Jesus was increasing and John was decreasing, since Jesus was making and baptizing more disciples than John. But the Pharisees discovered and made use of this fact to make a breach between John and Jesus. When Jesus heard of this meanness, he prudently left Judea, where his work was close enough to John for enemies to make invidious comparison, and passed on into Samaria.
The insidious trouble was brought to John’s disciples at Aenon by a Jew, doubtless a Pharisee, who taunted John’s disciples with the increase of Jesus and the decrease of John. The matter arose this way: “Therefore [referring to the increase of one and the decrease of the other] there arose a questioning about purifying between John’s disciples and a Jew.” The following may be inferred from its being made a question of purifying:
(1) That the law and its traditions already, and by real authority, provided for purifying ablutions of the body (See “divers washings” (Greek, baptize) at Heb 9:10 , and “bathe themselves” and “washings” at Mar 7:4 (Greek, baptize).
(2) That, therefore, a Pharisee would contend, denying that John or Jesus had authority to institute an ordinance, particularly in John’s case, since Jesus by his baptizing more was supplanting him.
John’s disciples, jealous for their leader against Jesus, felt it keenly, hence they say to John, in bitterness, “Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him” (Joh 3:26 ).
The greatness of John’s reply in the last testimony to Jesus is seen from the following items:
(1) He was entitled to nothing more than had been given him.
(2) He reminded them that he had already borne witness that he was not the Messiah, but only his forerunner.
(3) That Jesus was the Messiah and hence, as he had already borne witness, must increase while he decreased.
(4) That Jesus was the bridegroom, entitled to the bride, while he was only the friend of the bridegroom.
(5) That what depressed them was John’s fullness of joy.
(6) That Jesus, being sent from heaven, and having the Spirit given him without measure, must be above any earthly man, and would speak the words of God.
(7) That Jesus, as the Son of the Father, was beloved of the Father and had rightly all things given to him.
(8) Therefore “He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him” (Joh 3:36 ). This is his last and sublimest testimony.
John should have gone on with his work after he baptized Jesus, as has already been said, to have opportunity to complete his testimony and to present Jesus in all his messianic offices as the supreme object of faith.
A singular book of the baptismal controversy arose from this passage, setting forth two points:
(1) Dr. Edward Beecher, son of Dr. Lyman Beecher and brother of Henry Ward Beecher, followed the Jew-Pharisee in contending that baptism was only a question of purifying.
(2) And as purifying among the Jews was a general term, some purifying done by sprinkling, some by pouring, and some by dipping, it was immaterial which of the three ways should be employed in baptizing.
The great fallacy of his book is that only purifying by immersion was involved in this question. But regarding this last testimony of John we cannot be sure that Joh 3:31-36 are the words of John the Baptist and therefore we cannot be dogmatic about it. The historian John does not always make it clear where his quotation stops and where he resumes his narrative. In this case, if the words be the evangelist’s, he is only filling out the conclusions of John’s testimony. He leaves us in the same doubt at Joh 1:15-18 .
QUESTIONS
1. From which historian cornea all John’s testimony concerning Jesus after his baptism?
2. What four occasions?
3. To which of the four belongs the general reference in Joh 1:15 ?
4. What makes the first occasion very important, and how did it naturally arise?
5. What was the sum of John’s testimony the first day?
6. Was the deputation present the next day, and why do you think so?
7. What of the sum of the testimony this time?
8. What part of this testimony repeated to two of his disciples the third day?
9. What does “Messiah” mean?
10. Where do you find Moses’ recipe for the holy anointing oil?
11. What high officers were anointed with it, and what one case each?
12. In the case of Jesus, how anointed?
13. What is the account of John’s last testimony to Jesus?
14. What is the first thought suggested by this narrative?
15. What is the time?
16. Explain their proximity.
17. What is the matter with the rendering of Joh 3:23 as suggested by some?
18. What fact about the work of both appears from Joh 4:1 ?
19. What scriptures show that both made disciples in the same way?
20. What other fact disclosed by Joh 4:1 ?
21. Who discovered and made use of this fact to make a breach between John and Jesus?
22. When Jesus heard of this meanness what did he do?
23. How was the insidious trouble brought to John’s disciples at Aenon?
24. In what form did the matter arise?
25. What may be inferred from its being made a question of purifying?
26. How did this affect John’s disciples?
27. What of the greatness of John’s reply in the last testimony to Jesus?
28. Why should John have gone on with his work after he baptized Jesus?
29. What singular book of the baptismal controversy arose from this passage, what its points and what its great fallacy?
30. May we be sure that Joh 3:31-36 is the testimony of John the Baptist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
Ver. 22. And baptized ] Wherever we are we must be doing. If Moses may not do justice in Egypt, he will do it in Midian, Exo 2:14-17 . I had rather be sick, said Seneca, than out of employment, Malim mihi male esse quam molliter.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 36. ] Removal of Jesus and His disciples into the neighbourhood of the Baptist, who, upon occasion given, bears another notable testimony to Him .
Fuente: Henry Alford’s Greek Testament
22. ] The sequence is not immediate; for this, John uses , see ch. Joh 11:7 ; Joh 11:11 ; Joh 19:28 .
, the rural districts of Juda, in distinction from the metropolis.
. , viz. by means of His disciples: see ch. Joh 4:2 , and note. The place is not named: perhaps He did not remain in one fixed spot.
Fuente: Henry Alford’s Greek Testament
Joh 3:22-36 . The ministry of Jesus in Judaea after He left Jerusalem . This falls into three parts: (1) a brief account of the movements and success of Jesus and the Baptist which provoked a comparison between them, 22 26; (2) the Baptist’s acceptance of the contrast and final testimony to Jesus, 27 30; (3) the expansion by the evangelist of the Baptist’s words, 31 36.
Fuente: The Expositors Greek Testament by Robertson
Joh 3:22 . , subsequent to the ministry in Jerusalem Jesus and His disciples came , “into the Judaean country,” the rural parts in contradistinction to the metropolis. “Nam quum ex Judaeae metropoli exiret Jesus, non poterat simpliciter dici proficisci in Judaeam; maluimus ergo territorium convertere quam terram,” Beza. So in Jos 8:1 (Codex Ambrosianus), “I have given into thy hand the King of Gai ”. Cf. also Joh 11:54 . , “and there He spent some time with them”; whether weeks or months depends on the interpretation of Joh 4:35 . , that is, His disciples baptised, Joh 4:2 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 3:22-24
22After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. 23John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized- 24for John had not yet been thrown into prison.
Joh 3:22 “came into the land of Judea” This early ministry in both Judea and Galilee is not discussed in the Synoptic Gospels. The Gospels are not chronological biographies of Christ. See Gordon Fee and Douglas Stuart, How to Read the Bible For All Its Worth, pp. 127-148.
“He was spending time with them” Jesus preached to the crowds but dialogued extensively with His disciples. He poured Himself into them. This methodology is the focus of two wonderful books by Robert E. Coleman, The Master Plan of Evangelism and The Master Plan of Discipleship, both of which emphasize Jesus’ personal involvement with a small group!
“and baptizing” We learn from Joh 4:2 that Jesus Himself did not baptize, but His disciples did. Jesus’ message was initially very similar to the message of John the Baptist. It was an OT message of repentance and preparation. The baptism mentioned here is not Christian baptism but a baptism symbolizing repentance and spiritual receptivity.
Joh 3:23 “John also was baptizing in Aenon near Salim” The location of this site is uncertain.
1. some believe it was in Perea in the transJordan area
2. some believe it was in northeast Samaria
3. some believe it was three miles east of the city of Shechem
Because “aenon” seems to mean “stream,” #3 fits best. Whatever the exact location, Jesus was ministering in Judea and John was somewhere a short distance to the north of Him.
Joh 3:24 “for John had not yet been thrown into prison” It is uncertain why this chronological item is added at this point. Some say it is an attempt to synchronize John’s chronology with that of the Synoptics (cf. Mat 14:1-12; Mar 6:14-29). It functions as a means of dating this encounter in the life of Christ.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
After = After (Greek. meta. App-104.) these things. A note of time, frequent in John. See Joh 21:1.
the land of Judaea: literally the Judan land. Phrasehere.
land. Greek. ge. App-129.
baptized = was (engaged in) baptizing. See Joh 4:2 and App-115.
Fuente: Companion Bible Notes, Appendices and Graphics
22-36.] Removal of Jesus and His disciples into the neighbourhood of the Baptist, who, upon occasion given, bears another notable testimony to Him.
Fuente: The Greek Testament
Joh 3:22-29 After these things came Jesus and his disciples into the land of Judaea, and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. Then there arose a question between some of Johns disciples and the Jews about purifying. 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. John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bare me witness, that I said, I am not the Christ, but that I am Sent before him. He that hath the bride is the bride groom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled.
I have introduced the Bridegroom; and, henceforth, it will be my part gradually to disappear from the scene.
Joh 3:30. He must increase, but I must decrease.
As fades the morning star when the sun himself arises, so was it the joy of the herald of Christ to lose himself in the supreme radiance of his Lords appearing.
Joh 3:31-34. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth His testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit it by measure unto him.
Did not the Holy Spirit descend, and remain upon him, and that without measure or limit?
Joh 3:35-36. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life:
He has it now; and he can never lose it, or else it would not be everlasting. He has a life that must exist for ever and ever.
Joh 3:36. And he that believeth not the Son shall not see life;
He shall not even know what spiritual life is, he shall not be able to understand it, or to form any idea of it. While he is an unbeliever, he is blind to spiritual things. What a dreadful sentence that is I He shall not see life;
Joh 3:36. But the wrath of God abideth on him.
God is ever angry with him because he has rejected his own GOD, and refused the great salvation.
This exposition consisted of readings from Mat 3:1-12; Joh 1:15-37; Joh 3:22-36.
Fuente: Spurgeon’s Verse Expositions of the Bible
Joh 3:22. , into the land of Juda) from the metropolis of the Jews. [He did not however long delay there (comp. concerning the word, , ch. Joh 11:54; Act 16:12; Act 20:6, ), and that because of the Pharisees, who were even less well-inclined towards Jesus, than towards John, ch. Joh 4:1, When the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John.-Harm., p. 165.]-, was baptizing) ch. Joh 4:1-2, Though Jesus Himself baptized not, but His disciples. John did not repel those, who came of their own accord, whilst Jesus was baptizing: but still he now in a less degree invited [lie did not to the same extent invite] them.
Fuente: Gnomon of the New Testament
Joh 3:22
Joh 3:22
After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.-The foregoing conversation occurred in Jerusalem. Jesus then went into the country of Judea and tarried in the country and baptized. Jesus baptized through his disciples. (Joh 4:2).
Fuente: Old and New Testaments Restoration Commentary
John Shows the Greatness of Humility
Joh 3:22-30
It is expressly stated in Joh 4:2 that Jesus baptized through His disciples. This controversy arose with a Jew, who was comparing the respective baptisms of John and the Lord. Perhaps he stirred Johns followers with jealousy as he contrasted the crowds that gathered round the new teacher with the waning popularity of the old. But the Baptist had no sense of being aggrieved. His answer is one of the noblest ever made by human lips: My work has been definitely assigned to me. It has been enough for me to fulfill it. The rapture of the Bridegroom and His success in wooing hearts is not for me. It is enough to behold His joy. He must increase, and I must decrease, but I sorrow not. Indeed, my joy is filled to the brim because of His success.
What a blessing it would be if we could enshrine in our hearts this immortal maxim: A man can receive nothing except it have been given him from heaven! What we have is Gods gift; let us hold it reverently. What another person has is Gods gift to him; we have no right to find fault with His dealings with another of His servants. Our orbits are distinct; all we have to do is to shine our brightest where He has placed us, confident that He knows best.
Fuente: F.B. Meyer’s Through the Bible Commentary
After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. Then there arose a question between some of Johns disciples and the Jews about purifying. 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. John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
After these things-that is, after our Lords ministry in the city of Jerusalem and His interview with Nicodemus, which we have considered already- Jesus came, and His disciples, into the land of Judea. He went out of the city of Jerusalem into the surrounding country preaching and teaching. There He tarried with them and baptized. Actually, we know from the fourth chapter, that it was not the Lord himself who ministered the rite of baptism; but as He preached and the people believed His message, His disciples baptized them at His bidding.
Now, strikingly enough, not very far away, the forerunner of the Lord Jesus Christ was still continuing his ministry. We read that John also was baptizing in Aenon near to Salim, because there was much water there, and they came, and were baptized (3:23). Aenon is in the Jordan Valley about twenty miles north of where the Lord Jesus was at this time, and many people flocked there to hear John as he gave his great message of repentance with the view to the forgiveness of sin. He had already pointed out the Lord Jesus as the Lamb of God, which taketh away the sin of the world (1:29). The Savior had gone away into the wilderness for forty days of fasting. There He had been tempted. He had returned to Jerusalem and begun His public testimony there, rejected by most, but Nicodemus was one honest soul who was interested in His message. And now the Lords own ministry was widening, broadening out. But John continued preaching at the same time, for he was not yet cast into prison (3:24).
Very shortly after this his arrest took place. You remember the occasion of it. Herod had been very much interested in John, sent for him on a number of occasions, and was glad to hear him preach. But Herod was guilty of a very grave offense, both against the laws of God and man: he was living in an adulterous relationship with his own brother Philips wife, Herodias. Because of his place of power, very few dared to criticize him, but John the Baptist stood before him and fearlessly declared, It is not lawful for thee to have her (Mat 14:4). As long as he preached repentance in a general way, as long as he preached forgiveness of sins in a manner that would apply to everybody, Herod listened to him. But when John made it as personal as that, and pointed out his own sin and expressed the divine disapproval of his iniquity, then Herods indignation was stirred and the Baptist was placed under arrest. And you know that later on, in order to satisfy the hatred of Herodias, a woman scorned, John was put to death. But this had not yet taken place, and he was preaching to multitudes and baptizing those who gave evidence of repentance.
The two ministries were going on at the same time, and evidently the Jews were surprised at this, for there arose a question between some of Johns disciples and the Jews about purifying (v. 25). They saw in baptism a symbol of purification. Baptism does not actually cleanse the soul, but it is a symbol of the washing away of sin. And so 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 (v. 26). As much as to say, John, your star is sinking; His star is now in the ascendant. It will not be long until all will be going to Him and no one will be gathering to hear you.
How beautiful Johns answer was! Not a bit of pride in this man, not a bit of self-assertiveness! He was not concerned about gathering disciples about himself John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bare me witness, that I said, I am not the Christ, but that I am sent before him (vv. 27-28). We might paraphrase it like this: I did not come to draw your attention to me. I only came as the forerunner of the promised anointed One. When you questioned me, Art thou that prophet that shall come into the world, of whom Moses spoke? I told you I am not. When you inquired, Who art thou then and why do you baptize? I told you plainly. I said, I am simply the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his path straight. It is honor enough for me to herald the coming of Gods Deliverer, the One who is to bring redemption to Israel and to the world.
And then he uses a very beautiful figure in verse 29. He said, He that hath the bride is the bridegroom, but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice; this my joy therefore is fulfilled. In other words, John refers to something they were all familiar with. At a wedding, the bride is the one interested in her bridegroom, and the bridegrooms joy is found in his bride. But they had then, as we have today, the best man, as we call him, the friend of the bridegroom. And the friend of the bridegroom found his delight in the bridegrooms joy. And so John says, I am just like that. I am the bridegrooms friend. The Lord Jesus Christ Himself is the bridegroom. The bride belongs to Him, not to me. I rejoice in His gladness. I do not feel slighted. I do not feel set to one side because I cannot claim the love and allegiance of the bride.
Now John, of course, spoke from a Jewish standpoint. According to the Old Testament, Israel was the bride, Jehovah was the bridegroom. Jehovah had become incarnate in the person of the Lord Jesus Christ. John said, I am simply here to announce His coming, and the bride belongs to Him. But God had other thoughts in mind that were not then made clear. Later on He showed that because of Israels attitude toward His blessed Son they would be set to one side during a long period to be known as the times of the Gentiles (Luk 21:24). During this period God, by the Holy Spirit, is taking out a people for His name, for the name of the Lord Jesus, and this people He designates as the bride of the Lamb.
We have a heavenly bride in the fifth chapter of the epistle to the Ephesians, where the apostle sets forth the responsibilities of husband and wife in the marriage relationship. He directs our attention to that which took place at the very beginning, when God gave our first parents each to the other, and says, He that made them in the beginning said, For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh (Eph 5:31). And immediately he adds, This is a great mystery: but I speak concerning Christ and the church (v. 32). He shows us that the marriage relationship is designed of God to picture the mystical union of Christ and the church.
The church, therefore, is the bride, the Lambs wife (Rev 21:9). We see her in the nineteenth chapter of the book of Revelation at the marriage supper of the Lamb. There we read, His [bride] hath made herself ready (v. 7). You remember in that chapter we have two different groups at the marriage supper. We have the bridal company, and then we have the friends of the Bridegroom, just as John expressed himself here. We read, Blessed are they which are called to the marriage supper of the Lamb (v. 9). The bride is not called to the marriage supper of the Lamb! How often we have a wedding and perhaps after the wedding a reception. Well, the friends who attend the reception are invited there. They receive invitations to be present. They are intimate friends of the bridegroom and the bride. But the bride does not receive an invitation. She is there by virtue of her character as bride. It is her wedding and her reception. She does not need to be called to the marriage supper. And so as we look at that wonderful picture in Revelation, we see the bride herself (that is, the church of the firstborn) united in that day to the Bridegroom, our Lord Jesus Christ. And then we see all the Old Testament saints of the Great Tribulation who have been murdered under the Beast and the Antichrist but are raised at the close of that time of trouble.
They are all there, wedding guests, to rejoice in the joy of the Bridegroom and the bride. And that is why our Lord Jesus said of those that are born of women, There hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he (Mat 11:11). John was the porter at the door of the kingdom, but he did not live to enter in himself. He did not become a member of the church of the living God, though he heralded the coming of the One who is now the head of that church. You say, Do you mean to say that John was not a Christian? Let us be careful to remember what the word Christian means. The word is not synonymous with child of God. Old Testament saints were all saved, they were all Gods children, but they were not Christians. The disciples were first called Christians in the new dispensation. A Christian is one united now to Christ in glory, and such are the ones who form the bride of the Lamb.
So John took a subordinate place and rejoiced because of the Bridegrooms joy. Again he declared, as on a previous occasion, He must increase, but I must decrease (v. 30). The apostle Paul expressed exactly the same thing when, in the first chapter of the epistle to the Philippians, he said that his great joy was that Christ shall be magnified in my body, whether it be by life, or by death. For me to live is Christ, and to die is gain (Php 1:20-21). I wonder if we, as children of God, today can enter into this? Are we content to serve without personal recognition, or are we ambitious to be counted somebody or something in a world that has rejected our Lord Jesus Christ? Are we seeking places of power and authority, or recognition even in the church of God itself? That is to deny the spirit that was seen in John the Baptist and in the apostle Paul. Their one earnest desire was to make much of Christ, and they themselves were willing to be lost sight of. That comes out so beautifully in the second chapter of the epistle to the Philippians where Saint Paul, writing to these dear saints in that church, says, Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all (Php 2:17).
That word translated offered is really poured out in the Greek. Yea, if I be poured out upon the sacrifice and service of your faith, I joy, and rejoice with you all. He is referring to the burnt offering. In Old Testament times whenever they presented a burnt offering before the Lord all the parts of the victim were washed and then placed upon the fire, and they were all burnt as a sacrifice and went up before God, typifying the offering up of His own blessed Son. But just before the priest completed his part of the service, he took a flagon of wine (that was called a drink offering) and poured the wine all over the burnt offering. Now that drink offering pictured our Lord Jesus pouring out His soul unto death on our behalf. But, you see, if the worshippers were gathered about, they could see the burnt offering on the altar, but if the wine had been poured out over it, they could not see that drink offering. The wine was immediately lost sight of and only the burnt offering remained. And Paul said, I am willing, as he writes to these Philippians, that your sacrifice and service should have, as it were, the place of the burnt offering and that I, just like the drink offering, should be poured out over the offering that you make. In other words, I am willing to do my work to serve the Lord Christ in my day and generation, and then be lost sight of. I am willing that others shall get the glory, if there is any, for the work that is done. What a wonderful spirit that is! How we need to pray that we may learn more of the meekness and gentleness of Christ, the spirit that says, Never mind me. If Christ is glorified, that is all I am concerned about. I do not want them to think of me. I do not want them to make anything of me.
When William Carey was dying, he turned to a friend and said, When I am gone, dont talk about William Carey; talk about William Careys Savior. I desire that Christ alone might be magnified. And so with John here: He must increase, but I must decrease.
And then what a testimony he gives us! I often say I am afraid that many of us fail to realize how fully John the Baptist entered into the blessed Truth that came by Jesus Christ. We imagine sometimes that he had very little light, very little understanding of the person of the Lord and of the full truth of redemption. But let us not forget, it was he who exclaimed, Behold the Lamb of God, which taketh away the sin of the world. It was he who said, I saw and bare witness that this is the Son of God (Joh 1:29). And here in 3:31, we have this wonderful homage paid to the blessed Lord by John. He says, He that cometh from above is above all. John knew that He came from above. John knew He did not begin to live when He was born of the blessed Virgin Mary, and John knew of His preexistence with the Father before ever the world was. He says, He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth. When men speak in a spirit of pride and vanity and rivalry they are speaking as of the earth. That kind of thing belongs to the earth and not to heaven.
He that cometh from above is above all: and what he hath seen and heard, that he testifieth; and no man receiveth his testimony (vv. 31-32). That is, the natural man, unaided by divine grace, never receives the testimony of God. That is why we are told in the third chapter of the epistle to the Romans, There is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one (vv. 12). If you ever find a soul seeking after God, you may know it is because the Spirit of God is working in that heart. A natural man goes his own way. He is not interested in divine things. And this, by the way, might help some who are troubled and concerned.
I have often had people come to me and say, Oh, I do long for the assurance of my salvation. I have come to Christ. I have asked God to save me. I do believe that Jesus died for me. But I am so miserable about my sins. I have no assurance. I have no peace. I have no realization that God has accepted me. I say to people like that, Dont you fear, dear friend. No natural man seeks after God. The fact that you are going through all these exercises is, in itself, a proof of your regeneration. Take a corpse lying here and put five hundredweight of lead upon the breast of that corpse. There is not a sign of distress. Why? Because the man is dead. But if you put that five hundredweight upon a living man, what then do you have? Groans of anguish, crying for deliverance. Why? Because there is life there. That is why people are so troubled about their sins. Because there is life there, divine life. God has already begun to work. Therefore, if that is your case, thank God that His Spirit has begun to work in your soul, and be persuaded that he which hath begun a good work in you will perform it until the day of Jesus Christ (Php 1:6). Now take God at His word, believe what He has said about His blessed Son and receive the peace that is rightfully yours. No natural man receives the testimony of God, but he that hath received his testimony hath set to his seal that God is true (Joh 3:33). That is faith-nothing more nor less than believing that God means what He says.
So often we put a Scripture before troubled souls and say, Now, cant you believe this? And they look up and say, Well, I am trying to believe. Take a passage like this: He came unto his own, and his own received him not. But to as many as received him, to them gave he power to become the sons of God, even to them that believe on his name (Joh 1:11-12). Dont you want to know Jesus? Are you seeking Christ? Are you ready to receive Him? Very well, what does it say-As many as received him, to them gave he power to become the [children] of God. Do you receive Him? And the answer comes, Yes, yes, I believe I do. Well, then, are you a child of God? I dont know, I dont think I am. I dont feel it. I am afraid to say that.
Dont you see what the trouble is? They are not taking God at His word. Sometimes we say to them, Well, dont you see, dear friend? You must have faith. You must believe what God has said. And they look at you with the most amazing effrontery and say, Well, I am trying to believe. What an insult to God! Trying to believe whom? It is God who has spoken and you say, I am trying to believe. Why, I am only a frail, mortal man, but if I told you something concerning some place where I have been and you never have seen, and you looked at me and said, That is very interesting, and I am trying to believe. I would say, Sir, you insult me. Do you think I am lying to you? What do you mean by saying you are trying to believe? I am telling the truth, and I expect you to believe my testimony.
God has spoken in His Word and He expects man to receive His testimony. That is all there is to faith. It is believing what God has said. If we receive the witness of men [and we do], the witness of God is greater: for this is the witness of God which he hath testified concerning his Son (1Jn 5:9). We believe it, and believing it, we set to our seal that God is true. For He whom God hath sent [that is, our Lord Jesus Christ] speaketh the words of God, for God giveth not the Spirit by measure unto him (Joh 3:34). The Spirit in all His fullness dwells in Christ, and the words that He spoke were the words of God. The Father loveth the Son and hath given all things into his hand (v. 35). God has decreed that the Lord Jesus shall reign as Head of this universe, because, after all, He was its Creator. It was the Word Himself that brought all things into being, and they have been created both by Him and for Him.
And now comes the greatest testimony of this section. And what a tremendous testimony it is! I am not exactly sure whether John the Baptist spoke all of these words or whether some of them, perhaps from about verse 34, are inserted in the record by inspiration through the hand of the apostle John himself. Just where the testimony of John the Baptist ends and the testimony of the writer of the gospel begins, we cannot always tell. But, at any rate, if we take verse 36 as spoken by John the Baptist, it is a marvelous testimony, or if we take it as penned directly by the apostle John under divine inspiration, still it comes to us as the very word of the living God.
We noticed that verse 18 divided all mankind who have heard the gospel into two groups. This does not take in the heathen who have never heard the gospel. They will be dealt with according to the light they have and will be judged for their own sins. Here again we have two classes. It says first, He that believeth on the Son hath everlasting life (v. 36a). That is one group. He that believeth not the Son shall not see life; but the wrath of God abideth on him (v. 36b). That is the other.
Let us look at the first statement for a moment or two. Could anything be clearer? Do you want to be certain that you have eternal life? Then I challenge you thus: Do you believe on the Son of God? Do you put your trust in the Lord Jesus Christ? Do you rest your soul upon Him and His finished work, that work accomplished on Calvarys cross for our redemption? Then listen to what God Himself says: He that believeth on the Son hath everlasting life. Now do not say, Well, but I do not feel any different. It does not say He that feeleth, but He that believeth on the Son hath everlasting life.
A friend of mine, years ago, preached on that very text. At the close of the meeting, as preachers sometimes do in smaller places, he went down to the door to greet the friends. A lady troubled about her soul came along, and he reached out his hand and said to her, Well, how is it with you tonight? Are you saved? She said, Oh, I dont know, sir. I hope so. He said, Well, let me show you this verse, He that believeth on the Son hath everlasting life. Do you believe on the Son? Oh, I do, sir, I do believe on Him with all my heart. Well, then, have you everlasting life? I hope so. I hope I have. Read the verse again. She read it-He that believeth on the Son hath everlasting life. Do you believe on the Son? I do. Then have you everlasting life? I certainly hope so. I do hope so. Read it again, please. She read it again-He that believeth on the Son hath everlasting life. Do you believe on the Son? I do. Have you everlasting life? I hope so. Well, he said, I see what the trouble is. She said, What is the trouble? Why, when you were a girl, they spelled very differently than they did when I was a boy. She said, What do you mean? I am not so much older than you. He said, When you were a girl h-a-t-h spelled hope; when I was a boy, h-a-t-h spelled hath. She exclaimed, Hath! He that believeth on the Son hath everlasting life. Why, of course, I have it. Yes, I see it. I believe on the Son of God, and God says I have everlasting life. And so she entered into peace.
Again, I come back to the text, He that hath received His testimony hath set to his seal that God is true (v. 33). A little boy said to his schoolteacher, Faith is believing God and asking no questions. It is just taking God at His word.
Look at the other side of that verse. It is a very solemn side to the Truth indeed. He that believeth not the Son. The word rendered believeth is different here. It suggests rather obedience in the Greek. He that obeyeth not the Son. The Sons command is to believe. They came to Jesus and said, What is the work of God, that we may do it? And He said, The work of God is to believe in the Son that was sent. He that [obeyeth] not the Son shall not see life; but the wrath of God abideth on him. Oh, the hopelessness of that! Oh, the horror of it! Oh, the pity of it!-that men should hear the gospel over and over again, and hear it and turn away. That men should live on rejecting and die refusing to believe on Christ, and go out into a hopeless eternity! To die without Christ!
See how this one verse cuts out by the roots the twin errors of the annihilation of the wicked and the universal salvation of all men sometime, somewhere. Take the question of universalism first. Listen to what it says: He that believeth not the Son shall not see life. There is no thought there of a further hope if a man dies rejecting Christ. If a man does not have Christ in this world, he will never see life. Jesus has said, If ye believe not that I am he, ye shall die in your sins (Joh 8:24). And He adds, Whither I go, ye cannot come (vv. 21-22; 13:33). He that believeth not the Son shall not see life.
But, on the other hand, there are many who think, Even if I do live and die rejecting Christ, death will be the end to it all. I shall be utterly annihilated. There will be nothing more to me, and, therefore, I will pass out of existence and be though I had never been. But Scripture says, He that [obeyeth] not the Son shall not see life; but the wrath of God abideth on him. Notice the tense, abideth on him. You cannot logically couple the thought of abiding wrath with extinction of being. And so this verse solemnly warns us that if we do not put our trust in Christ in this life, the wrath of God must abide upon us in eternity.
But in order that this might never be, Jesus has died. He has settled the sin question for all who believe. God has given the record of it in His Word. The Holy Spirit has come from heaven to bear witness to it. And if you and I believe, we may know we have everlasting life.
Fuente: Commentaries on the New Testament and Prophets
these: Joh 2:13, Joh 4:3, Joh 7:3
and baptized: Joh 3:26, Joh 4:1, Joh 4:2
Reciprocal: Mar 1:14 – after Act 8:38 – and he baptized
Fuente: The Treasury of Scripture Knowledge
2
Jesus had been in Jerusalem which is in the province of Judea. Land of Judea means the rural or outlying territory of the district. The purpose for going out there is indicated by the statement that he tarried with his disciples and baptized, all of which could be conveniently accomplished in the country.
Fuente: Combined Bible Commentary
ON one account, this passage deserves the special attention of all devout readers of the Bible. It contains the last testimony of John the Baptist concerning our Lord Jesus Christ. That faithful man of God was the same at the end of his ministry that he was at the beginning-the same in his views of self,-the same in his views of Christ. Happy is that church whose ministers are as steady, bold, and constant to one thing, as John the Baptist!
We have, firstly, in these verses, a humbling example of the petty jealousies and party-spirit which may exist among professors of religion. We are told, that the disciples of John the Baptist were offended, because the ministry of Jesus began to attract more attention than that of their master. “They came unto John, and said unto him, Rabbi, he that was with you beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to him.”
The spirit exhibited in this complaint, is unhappily too common in the Churches of Christ. The succession of these complainers has never failed. There are never wanting religious professors who care far more for the increase of their own party, than for the increase of true Christianity; and who cannot rejoice in the spread of religion, if it spreads anywhere except within their own pale. There is a generation which can see no good doing except in the ranks of its own congregations; and which seems ready to shut men out of heaven, if they will not enter therein under its banner.
The true Christian must watch and pray against the spirit here manifested by John’s disciples. It is very insidious, very contagious, and very injurious to the cause of religion. Nothing so defiles Christianity and gives the enemies of truth such occasion to blaspheme, as jealousy and party-spirit among Christians. Wherever there is real grace, we should be ready and willing to acknowledge it, even though it may be outside our own pale. We should strive to say with the apostle, “If Christ be preached, I rejoice, yea, and will rejoice.” (Php 1:18.) If good is done, we ought to be thankful, though it even may not be done in what we think the best way. If souls are saved, we ought to be glad, whatever be the means that God may think fit to employ.
We have, secondly, in these verses, a splendid pattern of true and godly humility. We see in John the Baptist a very different spirit from that displayed by his disciples. He begins by laying down the great principle, that acceptance with man is a special gift of God; and that we must therefore not presume to find fault, when others have more acceptance than ourselves. “A man can receive nothing except it be given him from heaven.” He goes on to remind his followers of his repeated declaration, that one greater than himself was coming;-“I said, I am not the Christ.” He tells them that his office compared to that of Christ, is that of the bridegroom’s friend, compared to the bridegroom. And finally, he solemnly affirms, that Christ must and will become greater and greater, and that he himself must become less and less important, until, like a star eclipsed by the rising sun, he has completely disappeared.
A frame of mind like this, is the highest degree of grace to which mortal man can attain. The greatest saint in the sight of God, is the man who is most thoroughly “clothed with humility.” (1Pe 5:5.) Would we know the prime secret of being men of the stamp of Abraham, and Moses, and Job, and David, and Daniel, and Paul, and John the Baptist? They were all eminently humble men. Living at different ages, and enjoying very different degrees of light, in this matter at least they were all agreed. In themselves they saw nothing but sin and weakness. To God they gave all the praise of what they were. Let us walk in their steps. Let us covet earnestly the best gifts; but above all, let us covet humility. The way to true honor is to be humble. No man ever was so praised by Christ, as the very man who says here, “I must decrease,” the humble John the Baptist.
We have, thirdly, in these verses, an instructive declaration of Christ’s honor and dignity. John the Baptist teaches his disciples once more, the true greatness of the Person whose growing popularity offended them. Once more, and perhaps for the last time, he proclaims Him as one worthy of all honor and praise. He uses one striking expression after another, to convey a correct idea of the majesty of Christ. He speaks of Him as “the bridegroom” of the Church,-as “him that cometh from above,”-as “him whom God has sent,”-as “him to whom the Spirit is given without measure,”-as Him “whom the Father loves,” and into “whose hands all things are given,”-whom to believe in is life everlasting, and whom to reject is eternal ruin. Each of these phrases is full of deep meaning, and would supply matter for a long sermon. All show the depth and height of John’s spiritual attainments. More honorable things are nowhere written concerning Jesus, than these verses recorded as spoken by John the Baptist.
Let us endeavor in life and death, to hold the same views of the Lord Jesus, to which John here gives expression. We can never make too much of Christ. Our thoughts about the Church, the ministry, and the sacraments, may easily become too high and extravagant. We can never have too high thoughts about Christ, can never love Him too much, trust Him too implicitly, lay too much weight upon Him, and speak too highly in His praise. He is worthy of all the honor that we can give Him. He will be all in heaven. Let us see to it, that He is all in our hearts on earth.
We have, lastly, in these verses, a broad assertion of the nearness and presentness of the salvation of true Christians. John the Baptist declares, “He that believeth on the Son hath everlasting life.” He is not intended to look forward with a sick heart to a far distant privilege. He “hath” everlasting life as soon as he believes. Pardon, peace, and a complete title to Heaven, are an immediate possession. They become a believer’s own, from the very moment he puts faith in Christ. They will not be more completely his own, if he lives to the age of Methuselah.
The truth before us, is one of the most glorious privileges of the Gospel. There are no works to be done, no conditions to be fulfilled, no price to be paid, no wearing years of probation to be passed, before a sinner can be accepted with God. Let him only believe on Christ, and he is at once forgiven. Salvation is close to the chief of sinners. Let him only repent and believe, and this day it is his own. By Christ all that believe are at once justified from all things.
Let us leave the whole passage with one grave and heart-searching thought. If faith in Christ brings with it present and immediate privileges, to remain unbelieving is to be in a state of tremendous peril. If heaven is very near to the believer, hell must be very near to the unbeliever. The greater the mercy that the Lord Jesus offers, the greater will be the guilt of those who neglect and reject it. “He that believeth not the Son shall not see life; but the wrath of God abideth on him.”
==================
Notes-
v22.-[Came Jesus…into…land of Juda.] Some have thought, from this expression, that the conversation between Christ and Nicodemus did not take place in Jerusalem or Juda, but in Galilee. Others have thought that a long interval must be supposed to have elapsed between the conversation and the events which are here narrated.-I can agree with neither view.-I believe the true explanation is, that “the land” here spoken of means the rural part or territory of Juda, in contradistinction to the capital town of the territory, Jerusalem. The meaning will then be, that Jesus left the city and went into the country districts. The expression, “Thou Bethlehem, in the land of Juda,” is similar. (Mat 2:6.)
[He tarried.] The Greek word so rendered signifies a lengthened stay. It is translated in other places “continued” or “abode.” It is note-worthy that many of the events of our Lord’s ministry in Jerusalem and the surrounding district, are evidently not recorded in any of the Gospels.
[And baptized.] That our Lord did not baptize with His own hands, but left the ordinance to be administered by His disciples, as work inferior to that of preaching, we may learn from the next chapter. (Joh 4:2.)
Lightfoot observes that “The administration of Christ’s ordinances by his ministers, according to His institution, is as His own work. The disciples’ baptizing is called His baptizing.”
The questions have often been raised, “In what name was this baptism administered?” “Was it a baptism that needed to be repeated after the day of Pentecost?”-The most probable answer to the first question is, that it was a baptism in the name of Jesus, upon profession of belief that he was the Messiah. The most probable answer to the second question is, that it was certainly not a baptism that required repetition. To suppose that a baptism, administered by our Lord’s disciples, under our Lord’s own eye, and by our Lord’s own command, was not as effectual and profitable an ordinance as any baptism that was ever afterwards administered, is a most improbable supposition.
It may be remarked here, that there is no ground for the common idea, that it is absolutely necessary that baptism should be administered in the name of the Trinity, in order to be a valid and Christian baptism. In three cases recorded in the Acts we are expressly told that baptism was administered in the name of Jesus Christ, and no mention is made of all three Persons in the Trinity. (See Act 2:38; Act 8:37; Act 10:48.) In all these cases, however, it will be remembered, baptism in the name of Christ was practically baptism in the name of the Trinity. It was confession of faith in Him whom the Father sent, and who was the giver of the Holy Ghost.
As a general rule in the Church of Christ, no doubt, baptism ought to be in the name of the Trinity. (Mat 28:19.) But that our Lord’s disciples, in the place now before us, did not baptize in the name of the Trinity is pretty certain, and that baptism in the name of Jesus is valid Christian baptism seems clear from the places referred to in Acts.
Hutcheson remarks, that “Christ’s own bodily presence, filled with the Spirit without measure, did not take away the use of external ordinances,” such as baptism. The Quaker’s opinion, that we need no external ordinances under the Gospel, is hard to reconcile with such a text as this.
v23.-[John also was baptizing.] We can hardly doubt that John baptized all who came to him, at this period of his ministry, in the name of Jesus, upon confession of faith that Jesus was the Messiah. It seems most improbable that after publicly pointing out Jesus Christ as the Lamb of God, and the promised Saviour, he would be content to baptize with the baptism of repentance, which he had administered before Christ appeared. In short, John’s baptism at this period, and the baptism administered by Christ’s disciples, must have been precisely the same.
I may remark here, that the opinion maintained by Roman Catholics, and those who agree with them, that there was an essential difference between John’s baptism and Christian baptism, seems to me entirely destitute of foundation. I agree with Brentius, Lightfoot, and most of the Protestant commentators, that John’s baptism and Christian baptism differed only in circumstantials, but were the same in substance, and that a person baptized by John the Baptist had no need to be re-baptized after the day of Pentecost.-Unless we take this view, I cannot see any evidence that Peter, and Andrew, and James, and John ever received Christian baptism at all. There is not a single word in the Gospel to show that they were ever baptized again after leaving John the Baptist’s company, and becoming Christ’s disciples. Moreover, we are expressly told that “Jesus himself baptized not.” (Joh 4:2.) The only baptism that the first apostles received appears to have been John the Baptist’s baptism. This fact seems to me to prove irresistibly, that John’s baptism was essentially of equal value with Christian baptism, and that a person baptized by John had no need to be baptized again.
The well-known passage in Acts, (Act 19:1-6,) which is always quoted in opposition to the view I maintain, does not appear to me at all conclusive and decisive upon the question now before us.-For one thing, the persons described in that passage as having only been baptized with John’s baptism, seem to have been ignorant of the first principles of Christianity. They said, “we have not so much as heard whether there be any Holy Ghost.” That expression shows pretty clearly that they had not been hearers of John the Baptist, who frequently spoke of the Holy Ghost, (Mat 3:11,) and had not been baptized by John himself.-It is most probable that they were inhabitants of Ephesus, who had only heard Apollos preaching, and knew even less than their teacher. Whether Paul might not think it needful to administer baptism to such ignorant disciples as these, who could give no intelligent account of Christianity, is a question I would not undertake to decide.-But beside this, it is by no means certain that these disciples were really baptized again with water at all. Brentius holds that the words, “they were baptized in the name of the Lord Jesus,” mean the baptism of the Spirit. Streso maintains that the words are the concluding sentence of Paul’s address to these ignorant men. I cannot say that either of these last views is altogether satisfactory. All I say is, that I would infinitely rather adopt either of them, than hold such a monstrous opinion as the Romish one, that John’s baptism was not Christian baptism at all, and needed to be repeated. The difficulties in the way of this last view appear to me far greater than the difficulties in the way of the one which I support. To say that the first five apostles never received any Christian baptism at all is really preposterous. To assert that Christ Himself baptized them is to assert what the Bible never even hints at. There is not a shadow of proof that Jesus ever baptized a single person. I see no escape from the conclusion that Andrew, John, Peter, Philip, and Nathanael either received John’s baptism or no baptism at all.
Whatever men may think about John’s baptism before the time when our Lord appeared, they will never prove that the baptism he administered in the text before us was not Christian baptism. To suppose that John would go on administering an ordinance which he knew was imperfect, while Christian baptism was being administered by Christ’s disciples a few miles off, is simply absurd.
[non near to Salim.] It is not certainly known where this place was. The probability is that it was somewhere in Juda. In the list of the cities given to the tribe of Juda, we find together “Shilhim and Ain.” (Jos 15:32.) It is very possible that these two may be the “non and Salim” now before us. The changes which proper names undergo in passing from one language to another, every one knows, are very great.
[Because there was much water.] It is frequently assumed from this expression, that John’s baptism was immersion and not sprinkling, and that on this account a great supply of water was absolutely needful. It may perhaps have been so. The point is one of no importance. That immersion, however, is necessary to the validity of baptism, and that sprinkling alone is not sufficient, are points that can never be demonstrated from Scripture. So long as water is used, it seems to be left a matter of indifference whether the person baptized is dipped or sprinkled. I should find it very hard to believe that the three thousand baptized on the day of Pentecost, or the jailer and his family, baptized at midnight in the Philippian prison, were all immersed. The Church of England wisely allows either mode of applying water to be used. To suppose that dipping is forbidden to English Churchmen is mere ignorance.
[They came…baptized.] This is an elliptical sentence. We are not told who are meant by “they.” It is like “men,” in Mat 5:15, and means generally “people.”
v24.-[John…not yet…prison.] John’s diligence in his Master’s work is here pointed out. He doubtless knew that his ministry was fulfilled when Christ appeared, and that the time of his own departure, and violent death under Herod’s hands, was at hand. Yet he worked on to the very last. “Blessed is that servant, whom his Lord when he cometh shall find so doing.” (Mat 24:46.)
Theophylact thinks that John’s early death was permitted in God’s providence, in order to prevent any distraction in people’s minds between him and Christ.
v25.-[There arose…question…disciples…Jews…purifying.] The nature and particulars of this dispute must be left to conjecture. We can only form an idea of it from the context. It seems probable that it was a dispute between the unbelieving Jews and the disciples of John the Baptist, about the comparative value of the two baptisms which were being administered in Judea, viz., John’s baptism and Christ’s.-Which was the most purifying? Which was the most efficacious? Which was the most valuable of the two?-The Jews probably taunted John’s disciples with the decline of their master’s popularity. John’s disciples, in ignorant zeal and heat for their master, probably contended that no new teacher’s baptism could possibly be more purifying and valuable than their own master’s.
Wordsworth remarks upon the word “purifying,” that John never uses the word “baptism,” and never calls John the Baptist by his common surname “the Baptist.” He says “John was no longer the Baptist, when John wrote. His baptism had passed away.”
Musculus, on this verse, observes the excessive readiness of men in every age to raise questions, controversies, and persecutions about ceremonies of merely human institution, while about faith, and hope, and love, and humility, and patience, and mortification of the flesh, and renewal of the Spirit, they exhibit no zeal at all.
Controversies about baptism certainly appear to be among the oldest and most mischievous by which the Church has been plagued.
v26.-[They came unto John, &c.] The language of the whole verse seems intended to show that John’s disciples were jealous for their master’s ministry, and that its declining popularity, in consequence of our Lord’s appearance in Juda as a public teacher, was a cause of annoyance to them. The verse is an instructive instance of that littleness and party spirit which are so painfully common among Christians when one minister’s popularity is interfered with by the appearance of another.
[He….with thee….thou barest witness.] This expression shows the publicity and notoriety of John’s testimony to our Lord as the Messiah and the Lamb of God. It was testimony not borne privately in a corner, but in the hearing and full knowledge of all John’s disciples. It would seem to have had very little effect on their minds. The words fell on their ears, but went no further.
[Behold the same baptizeth.] This expression implies partly surprise and partly complaint. In any case it shows how little the bulk of John’s disciples understood that Jesus was really the Messiah promised in the prophecies. If they had understood it, they would surely neither have been surprised nor annoyed at Him for baptizing and becoming popular. They would rather have expected it and rejoiced at it. It is one among many proofs that ministers may be loved by their hearers, and may tell them the truth faithfully, and yet be utterly unable to make their hearers understand or believe. Few are like Andrew, and “follow Jesus,” when their minister says, “Behold the Lamb.” The most are as though they did not hear at all.
[All men come to him.] These words must doubtless be taken with qualification. The expression, “all men,” only means, “many persons.” We know as a fact that not all men came to Christ. Moreover, we must remember, that out of those who did come to Christ, very few believed. John says in his reply to his disciples, “No man receiveth his testimony.”-Allowance must be made for the irritation under which John’s disciples spoke. When men are vexed in spirit, by seeing their own party diminishing, they are often tempted to use exaggerated and incorrect expressions.
Hutcheson remarks on this verse, that “Carnal emulation is an old and great sin in the Church, and even among professors; it being the foul fruit of a carnal temper to look on the success of one man’s gifts as the debasing of another’s who is faithful, and to count the thriving of God’s work in one minister’s hand the disgracing of another who is not so much flocked to.”
Cyril remarks on this verse, how admirably God can bring good out of apparent evil. Here, as in many cases, a carnal and unkind saying of John’s disciples gives occasion to John’s admirable testimony about Christ.
v27.-[John answered….a man can receive nothing, &c.] This sentence is the statement of a general truth in religion. Success, promotion, and growth of influence are gifts which God keeps entirely in His own hands. If one faithful minister’s popularity wanes, while another’s popularity and influence over men’s hearts increase, the thing is of God, and we must submit to His appointment. (Psa 75:6-7.)
The application of the sentence is not to Christ, as Chrysostom thought, but to John the Baptist himself, as Augustine thought. They are meant to imply, “I cannot command continued success in my ministry. I can only receive what God gives me. If He thinks fit to give any one more acceptance with men than myself, I cannot prevent it, and have no right to complain. All success is of God. All that I have had, at any period of my ministry, has been received, and none deserved.”-To apply the sentence to our Lord, seems to me an unsatisfactory interpretation, and derogatory to the dignity of Christ’s ministry. Those who take this view, would probably prefer the marginal reading of the word “receive,” and would render it, “No man can take to Himself anything.” The sentence would then be like Paul’s words to the Hebrews, “No man taketh this honour unto himself, but he that is called of God, as was Aaron.” (Heb 5:4.) But the translation, “receive,” and the application to John the Baptist, appear to me more agreeable to the context, and the general spirit of John’s reply. And although the word, a “man,” ought not to have much stress laid upon it, I cannot help thinking that John uses it intentionally, in order to point to himself. “A mere man like me can receive nothing but what is given him from heaven.”
Lightfoot thinks that the Greek word rendered “receive” means “perceive,” or “apprehend,” and that John meant, “I see by this instance of yourselves, that no man can learn or understand anything, unless it be given him from heaven.” He regards the sentence as John’s rebuke to his disciples for incredulity and stupidity. I doubt myself whether the Greek word will bear the sense Lightfoot would put on it.
The expression “from heaven,” is equivalent to saying “from God.” See Dan 4:26; Luk 15:21.
The whole verse is a most useful antidote to that jealousy which sometimes springs up in a minister’s mind, when he sees a brother’s ministry prospering more than his own.
v28.-[Ye yourselves bear me witness….I said, &c.] John here reminds his disciples that he had repeatedly told them that he was not the Christ, and that he was only a forerunner sent before Him. They ought to have remembered this. If they had done so, they would not have been surprised at the rise and progress of Christ’s ministry, but would rather have expected Him to outshine and surpass their master, as a matter of course.
The verse is an instructive illustration of the forgetfulness of hearers. John’s testimony to the dignity of Christ and His superiority to himself had been constantly repeated. But it had been all thrown away on his disciples, and when Christ began to receive greater honours than their master, and their own party began to grow smaller than that of Christ’s disciples, they were offended. People soon forget what they do not like.
v29.-[He that hath….bride….bridegroom, &c.] In this verse John the Baptist explains the relative positions occupied by himself and Christ by a familiar illustration. In tracing it out, it is of great importance not to press the points of resemblance too far. The illustration is one which specially requires to be handled with reverence, decency, and discretion.
The “bride,” in the verse, signifies the whole company of believers, the Lamb’s wife. (Rev 21:9.) The “bridegroom” is the Lord Jesus Christ Himself. The “friend of the bridegroom” means John the Baptist, and all other faithful ministers of Christ. According to the marriage-customs of the Jews, there were certain persons called the bridegroom’s friends, who were the means of communication between him and the bride before the marriage. Their duty was simply to set forward and promote the bridegroom’s interests, and to remove all obstacles, as far as possible, to a speedy union of the parties. To accomplish this end and promote a thoroughly good understanding between the bride and bridegroom was their sole office. If they saw the bridegroom’s suit prospering, and at last saw him received favourably and gladly by the bride, their end was accomplished and their work was done. To all this John the Baptist makes allusion in the verse now before us. He tells his disciples that his sole work was to set forward and promote a good understanding between Christ and men. If he saw that work prospering he was thankful and would rejoice, even though the result was that his own personal importance was diminished. He would have his disciples know that the growing popularity of Christ which offended them, was the very thing which he longed to see. He had no greater joy than to hear of the voice of Christ, the bridegroom, being listened to by believers, the bride. It was the very thing for which he had been preaching and ministering, His “joy was fulfilled.”
The word “hath” means “possesses as his own.” Possession of the bride, as “bone of his bones and flesh of his flesh,” is the peculiar prerogative of the bridegroom. (Gen 2:23.) With this his friends have nothing to do.
The expression “standeth,” must probably not be pressed too far. Some think that it is taken from the position occupied by the bridegroom’s friends on the day when the bridegroom was first formally introduced to the bride. They stood at a respectful distance and looked on. The expression certainly implies inferiority. Paul says that the Jewish priests “stand” daily ministering, but Christ ”sat down” on the right hand of God. (Heb 10:12.)
The expression “heareth the bridegroom’s voice,” like the last, is one that must not be pressed too far. It is a part of the drapery of the illustration. When report was brought to John the Baptist, that Jesus Christ’s ministry was accepted by some, and that He found favour with many disciples, then was fulfilled what is here meant. John “heard the bridegroom’s voice,” and saw the successful progress of his mission, and seeing and hearing this “rejoiced.”
The whole verse is a most instructive picture of a true minister’s work and character. He is a friend of Christ, and is ordained in order to promote a union between Christ and souls. (2Co 11:2.) He must rigidly adhere to that office, and must never take to himself that which does not belong to him. The minister who allows honour to be given to himself which only belongs to Jesus, and exalts his own office into that of a mediator and priest, is treacherously usurping a position which is not his but his Master’s. The professing Christian who treats ministers as if they were priests and mediators, is dishonouring Jesus Christ, and basely giving that honour to the Bridegroom’s friends which belongs exclusively to the Bridegroom Himself.
The expression “this my joy is fulfilled,” is a very instructive one for ministers. It shows that the truest happiness of a minister should consist in Christ’s voice being heard by souls. “Now we live,” says Paul, “if ye stand fast in the Lord.” (1Th 3:8,) &c.
It deserves notice that when our Lord at another period of His ministry expressly speaks of Himself as “the bridegroom,” in His reply to the disciples of John the Baptist (Mat 9:15), He seems purposely to remind them of their master’s words.
Musculus, on this verse, observes, “The day of the Lord will declare what kind of zeal that is in our Popish bishops, who profess to be influenced by zeal for the love of the church, which is Christ’s bride, against Christ’s enemies. The day will declare whether a zeal which makes them shed innocent blood and persecute the members of Christ, is the zeal of true friends of the Bridegroom, or of treacherous suitors of the bride.”
v30.-[He must increase…I…decrease.] In this sentence John the Baptist tells his complaining disciples that it is right and proper and necessary that Christ should grow in dignity, and that he himself should be less thought of. He was only the servant; Christ was the Master. He was only the forerunner and ambassador, Christ was the King. He was only the morning star; Christ was the Sun. The idea implied appears to be that of the stars gradually fading away, as the sun rises, after the break of day. The stars do not really perish or really become less, but they pale and become invisible before the superior brightness of the great center of light. The sun does not really become larger, or really increase in brightness, but it becomes more fully visible, and occupies a position in which it more completely fills our vision. So was it with John the Baptist and Christ.-Every faithful minister ought to be like-minded with John. He must be content to be less thought of by his believing hearers, in proportion as they grow in knowledge and faith, and see Christ Himself more clearly. As churches decay and fall away, they think less of Christ and more of their ministers. As churches revive and receive spiritual life, they think less of ministers and more of Christ. To a decaying church the sun is going down, and the stars are beginning to appear. To a reviving church the stars are waning, and the sun appearing.
v31.-[He…cometh…above…above all.] In this sentence John the Baptist asserts the infinite superiority of Christ over himself or any other child of Adam, whatever office he may fill. Christ is “from above.” He is not merely man, but God. He came from heaven when He took our nature on Him, and was born. As God, He is as far above all His ministers and servants as the Creator is above the creature. He is “far above all principality, and power, and every name that can be named.” He is “Head over all things to the church,” and richly deserves all the honour, and dignity, and respect, and reverence that man can give. (Eph 1:21-22.)
[He that is of the earth…earthly…speaketh…earth.] In this sentence John the Baptist expresses in strong language the comparative inferiority to Christ of himself or of any other minister. “All who like me,” He seems to say, “are only men, mere dust and clay, descended from a father who was made out of the dust of the ground, are comparatively earthly. The weakness and feebleness of our origin pervade all our doings. By nature earthly, our works are earthly, and our speaking and preaching earthly.”-In short, there will be a savour of humanity about the ministry of every one who is naturally engendered of the seed of Adam.
The difficulty that some see in John the Baptist calling his own ministry “earthly,” is quite needlessly raised. It is evident that he calls it so “comparatively.” Compared to the teaching of Scribes and Pharisees it was not earthly but heavenly. Compared to the teaching of Him who came from heaven it was earthly. A candle compared to darkness is light. But the same candle compared to the sun is a poor dim spark.
[He that cometh…heaven…above all.] This sentence is only a repetition of the beginning of the verse. It is a second assertion of Christ’s greatness and superiority over any mere man, in order to impress the matter more deeply on those who heard it. “Mark what I tell you,” John the Baptist seems to say to his disciples, “I repeat emphatically that Christ having come from heaven, and being by nature God as well as man, is far above me and all other ministers, who are only men and nothing more.”
Some think, as Erasmus, Bengel, Wetstein, Olshausen, and Tholuck, that John the Baptist’s words end with the verse preceding the one now before us, and that the words “He that cometh from above” begin the comment of John the Evangelist. I cannot for a moment admit this idea to be correct. I see no necessity for it. The whole passage runs on naturally, as the language of John the Baptist, to the end of the chapter. I see nothing unsuitable to John the Baptist in the concluding verses. They contain no truth which he was not likely to know. I see nothing gained by this idea. It throws no new light on the passage, and is an awkward break which would never occur to a simple reader of the Bible.
v32.-[What…seen…heard…testifieth.] In this sentence John the Baptist shows the divinity of Christ, and His consequent superiority over himself in another point of view. He says that Christ bears witness to truths which he has “seen and heard.” He is not like mere human ministers who only declare what they have been taught by the Holy Spirit, and inspired to communicate to others. As God, He declares with authority truths which He had seen, and heard, and known from all eternity with the Father. (Joh 5:19, Joh 5:30; Joh 8:38.)
Some draw a distinction between what our Lord has seen and what He has heard. They think that what Christ has “seen,” means what He has seen as one with God the Father in essence, and what Christ has “heard,” means what He has heard as a distinct person in the Trinity.-Or else they think that what Christ has “seen,” means what He has seen with the Father as God, and what He has “heard,” what He has heard from the Father as man.-I doubt the correctness of either view. I think it more probable that the expression “seen and heard,” is only a proverbial way of signifying perfect knowledge, such as a person has intuitively or at first hand.
Euthymius thinks, that the expression “seen and heard,” was purposely used, because of the weakness of John’s hearers; and that such expressions were necessary, in order to give such hearers any adequate idea of Christ’s divine nature.
The word “testifieth” deserves notice, as an expression peculiarly characteristic of Christ’s ministry. He told Pilate, “I came into the world that I should bear witness unto the truth.” (Joh 18:37.)
[And no man receiveth his testimony.] The expression “no man” in this sentence, must evidently, from the following verses, be taken with qualification. It must mean “very few.” Andrew, Peter, Philip, and others, had received Christ’s testimony. The sentence seems intended to rebuke the complaint uttered by John’s disciples, “All men come unto him.” John seems to say, “However many persons come to hear Jesus, you will yet see that very few believe on him. Great as he is, and deserving of far more reverence than myself, you have yet to learn, that even he is really believed on by few. The crowds who follow him are, unhappily, not true believers. The temporary popularity which attends his ministry, is as worthless as that which attended my own.”
Pearce thinks, that the Greek word rendered “and,” would have been better translated, “and yet,” as in Joh 7:19, and Joh 9:30.
The notion of Augustine’s, that “no man,” in this sentence means, “none of the wicked,” seems very untenable and unsatisfactory.
v33.-[He hath received, &c.] In this verse John shows the great importance of receiving Christ’s testimony. So far from being offended by the crowd which attended Christ’s ministry, John’s disciples should be thankful that so many heard Him, and that some few received His teaching into their hearts.
[Hath set to his seal.] This expression is peculiar, and found nowhere else in the New Testament, in the same sense. Of course it does not mean any literal sealing. It only means, “hath formally declared his belief,-hath publicly professed his conviction,”-just as a man puts his seal to a document, as a testimony that he consents to its contents. In ancient days, when few comparatively could write, to affix a seal to a paper, was a more common mode of expressing assent to it, than to sign a name.-The sentence is equivalent to saying, “He that receives Christ’s testimony, has set down his name as one who believes that God is true.”
[That God is true.] These words may be taken two ways. According to some they mean, “He that receives Christ, declares his belief, that it is the true God who has sent Christ; and that Christ is no impostor, but the Messiah, whom the true God of the Old Testament prophets promised to send.”-According to others they mean, “He that receives Christ, declares his belief, that God is true to his word, and has kept the promise that he made to Adam, Abraham, and David.” That the Greek word rendered “true,” will bear this last meaning, seems proved by the expression, “Let God be true, but every man a liar.” (Rom 3:4.) Either view makes good sense and good divinity; but on the whole, I prefer the second one. It seems to me strongly confirmed by the expression in John’s 1st Epistle: “He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.” (1Jn 5:10.)
Some have thought that the sentence may mean, “He that receives Christ, declares his belief, that Christ is the true God,” and that it is parallel to 1Jn 5:20, “This is the true God.”-But I do not think the Greek words will admit of the interpretation. If they would, the Greek fathers would never have overlooked this text in writing against the Arians. Maldonatus seems to favour this opinion, and says that Cyril holds it. But it certainly does not clearly appear in Cyril’s commentary on the place.
v34.-[He whom God hath sent.] In this verse John the Baptist shows the dignity of Christ, and His superiority over all other teachers, by another striking declaration about Him. He begins by giving Him the well-known epithet which was peculiarly applied to Messiah, “He whom God hath sent, the sent One,-the One whom God has sent into the world according to promise.”
[Speaketh the words of God.] This sentence means that Christ’s words were not the words of a mere man, like John himself or one of the prophets. They were nothing less than the words of God. He who heard them heard nothing less than God speaking. The unity of the Father and the Son is so close that he who hears the teaching of the Son hears the teaching of the Father also. (Compare Joh 7:16; Joh 5:19; Joh 14:10-11; Joh 8:28; Joh 12:49.) When John the Baptist spoke, he spoke merely human words, however true, and good, and scriptural. But when Christ spoke, He spoke divine words, even the words of God Himself. As Quesnel says, “He spoke by the Holy Ghost, who is His own Spirit, who inseparably dwelleth in Him, and by the possession of whose fulness He receives His unction and consecration.”
Theophylact remarks on this sentence and others like it in John’s Gospel, that we must not suppose that Christ needed to be taught by God the Father what to speak, because whatever the Father knows the Son also knows, as consubstantial with Him. So also when we read of the Son being “sent,” we must think of Him as a ray sent from the sun, which is not in reality separate from the sun, but a part of the sun itself.
Some think that the expression, “speaketh the words of God,” in this place, has special reference to the promise given to Moses about Messiah, “I will put my words in His mouth.” (Deu 18:18.)
[For God giveth not…Spirit by measure…Him.] The expression “by measure,” in this sentence, means “partially,-scantily,-stintedly,-in small degree.” It is the opposite to “fully,-completely,-in unmeasured abundance.” Thus we read in Ezekiel’s description of a time of scarcity at Jerusalem, “They shall drink water by measure.” (Eze 4:16.)
The whole sentence is peculiar, and requires careful interpretation. The object of John the Baptist is to show once more the infinite superiority of the Lord Jesus over himself or any other man. To all others, even to the most eminent prophets and apostles, God gives the Holy Spirit “by measure.” Their gifts and graces are both imperfect. As Paul says, they “know in part and prophesy in part.” (1Co 13:9.) But with Him whom God hath sent, it is very different. To Him the Holy Ghost is given without measure, in infinite fulness and completeness. In His human nature the gifts and graces of the Spirit are present without the slightest shadow of imperfection. As man, Jesus of Nazareth was anointed with the Holy Ghost, and fitted for His office as our Priest, and Prophet, and King, in a way and degree never granted to any other man. (Act 10:38.)
All this is undoubtedly true, but it is not, in my opinion, the whole truth of the sentence. I believe that John the Baptist points not only to our Lord’s human nature but to His divinity. I believe his meaning to be, “He whom God hath sent, is One far above prophets and ministers, to whom the Spirit is only given by measure. He is One who is Himself very God. In Him dwelleth all the fulness of the Godhead bodily. He is One who, as a Person in the Trinity, is eternally and ineffably united with God the Holy Spirit. From Him the Holy Spirit proceeds as well as from the Father, and is the Spirit of Christ and the Spirit of the Son. As God, it is impossible that He can be separated from the Holy Spirit. To Him therefore the Spirit is not given by measure, as if He were only a man. He is God as well as man, and as such He needeth not that the Spirit should be given to Him. He has the Spirit without measure, because in the divine essence, He, and the Spirit, and the Father, are One, and undivided.”
I am inclined to hold the view just stated, because of the verse which follows. The object of John the Baptist, in this last testimony to Christ, appears to be to lead his disciples step by step to the highest view of Messiah’s dignity. He would have them recognize in Him One who was very God as well as very man. The view of the sentence before us which is commonly adopted, appears to me of an unsafe tendency. That the Spirit was given to our Lord as man, and given without measure, is doubtless true. But we must be very careful that we never forget a truth of no less importance. That truth is, that our Lord Jesus Christ never ceased to be God as well as man, and that as God He was never separate from the Spirit. As Henry says, “The Spirit dwelt in Him, not as in a vessel, but as in a fountain, as in a bottomless ocean.”
It deserves remark, that the concluding words of the verse, “unto Him,” are not found in the original Greek. This has led some to maintain that the second clause of the verse is only a general statement, “God is not a God who gives the Spirit by measure.” But all the best commentators, from Augustine downwards, hold the view of our translators, that it is Christ who is signified, and that “unto Him” ought to be supplied in any translation.
Chemnitius thinks that this verse specially refers to Isa 11:2, where it is predicted that the seven-fold gifts of the Spirit shall rest on Messiah.
v35.-[The Father loveth…Son…given all…hand.] There is something, at first sight, abrupt and elliptical in this verse. The full meaning of it, I believe to be as follows. “He whom God hath sent is One far above me or any other prophet. He is the eternal Son of God, whom the Father loved from all eternity, and into whose hands all things concerning man’s salvation have been given and committed by an everlasting covenant. He is no mere man, as you, my disciples, ignorantly suppose. He is the Son, of whom it is written, ‘Kiss the Son lest He be angry, and so ye perish from the way.’ He is the Son to whom the Father has said, ‘I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.’ (Psa 2:7-9.) Instead of being jealous of his present popularity, you should serve Him with fear, and rejoice before Him with trembling.”
The “love of the Father toward the Son,” here spoken of, is a subject far too deep for man to fathom. It is an expression graciously accommodated to man’s feeble understanding, and intended to signify that most intimate and ineffable union which exists between the First and Second Persons in the blessed Trinity, and the entire approbation and complacency with which the Father regards the work of redemption undertaken by the Son. It is that love to which our Lord refers in the words, “Thou lovedst me before the foundation of the world,” (Joh 17:24,) and which the Father expressly asserted at the beginning of the Son’s earthly ministry, “This is my beloved Son, in whom I am well pleased.” (Mat 3:17.)
When it says that “the Father hath given all things into the Son’s hand,” we must understand that mediatorial kingdom which in the eternal counsels of the Trinity has been appointed to Christ. By the terms of the everlasting covenant, the Father has given to the Son power over all flesh, to quicken whom He will-to justify, to sanctify, to keep, and to glorify His people,-to judge, and finally punish the wicked and unbelieving,-and at last to take to Himself a kingdom over all the world, and put down every enemy under His feet. These are the “all things,” of which John speaks. Christ, he would have us know, has the keys of death and hell in His hand, and to Him alone men must go, if they want anything for their souls.
Calvin observes on this verse, “The love here spoken of is that peculiar love of God, which beginning with the Son flows from Him to all the creatures. For that love, with which, embracing His Son, He embraces us also in Him, leads Him to communicate all His benefits to us by His hand.”
Quesnel remarks, “God loved the prophets as His servants, but He loves Christ as His only Son, and communicates Himself to Him in proportion to His love.”-“The prophets had only particular commissions, limited to a certain time and certain purposes; but Christ has full power given Him as the general disposer of all His Father’s works, the executor of His designs, the head of His Church, the universal High Priest of good things to come, the steward and disposer of all His graces.”
Chemnitius, on this verse, remarks the infinite wisdom and love of God in giving the management of our soul’s affairs into Christ’s hand. We are all naturally so weak and feeble, that if anything was left in our hands we should never be saved. We should lose all, even sooner than Adam did in Paradise. But Christ will take care of all committed to His charge, and our wisdom is to commit all things to Him, as Paul did. (2Ti 1:12.)
v36.-[He that believeth…Son…hath…life.] In this verse John the Baptist concludes his testimony to Christ, by a solemn declaration of the unspeakable importance of believing on Him. Whether his disciples would receive it or not, he tells them that life or death, heaven or hell, all turned on believing in this Jesus who had “been with him beyond Jordan.”
The excellence of faith should be noted here. Like his divine Master, John teaches that “believing on the Son,” is the principal thing in saving religion. Believing is the way to heaven, and not believing the way to hell.
The “presentness” of the salvation which is in Christ should be here noted. Again, like his divine Master, John teaches that; a believer “hath” everlasting life. Pardon, peace, and a title to heaven are at once and immediately a man’s possession, the very moment that he lays his sins on Jesus, and puts his trust in Him.
[He that believeth not…not see life.] The Greek word here rendered “believeth not,” is quite different from the one translated “believeth” at the beginning of the verse. It means something much stronger than “not trusting.” It would be more literally rendered “He that does not obey, or is disobedient to.” It is the same word so rendered in Rom 2:8; Rom 10:21; 1Pe 2:8; 1Pe 3:1; 1Pe 3:20.
The expression, “shall not see life,” must of course mean, “shall not see life, if he continues impenitent and unbelieving, and dies in that state.” The phrase “to see life,” most probably means “to taste, enter, enjoy, possess life,” and must not be literally interpreted as seeing either with bodily or mental eyes.
[The wrath of God abideth on him.] This concluding sentence of John the Baptist’s testimony, is again very like his Master’s teaching, “He that believeth not is condemned already.” The meaning of the sentence is, “That so long as a man is not a believer in Christ, the just wrath of God hangs over him, and he is under the curse of God’s broken law. We are all by nature born in sin, and children of wrath; and our sins are all upon us, unpardoned, unforgiven, and untaken away, until that day when we believe on the Son of God and are made children of grace.
The sentence is a very instructive one, and especially so in the present day. I see in it an unanswerable reply to some grievous errors which are very prevalent in some quarters.
(a.) It condemns the notion, upheld by some, that under the Gospel there is no more anger in God, and that he is only love, mercy, and compassion, and nothing else. Here we are plainly told of “the wrath of God.” It is clear that God hates sin. There is a hell. God can be angry. Sinners ought to be afraid.
(b.) It condemns the notion, maintained by some, that the elect are justified from all eternity, or justified before they believe. Here we are plainly told that if a man believe not on the Son, God’s wrath abideth on him. We know nothing of any one’s justification until he believes. Those whom God predestinates, God calls and justifies in due season. But there is no justification until there is faith.
(c.) It condemns the modern idea, that Christ by His death, justified all mankind, and removed God’s wrath from the whole seed of Adam; and that all men and women are justified in reality, though they do not know it, and will all finally be saved. This idea sounds very amiable, but is flatly contrary to the text before us. Here we are plainly told, that until a man ” believeth on the Son of God, the wrath of God abideth on him.”
(d.) Finally, it condemns the weak and false charity of those who say, that preachers of the Gospel should never speak of God’s wrath, and should never mention hell. Here we find that the last words of one of Christ’s best servants consist of a solemn declaration of the danger of unbelief. “The wrath of God” is John’s last thought. To warn men of God’s wrath, and of their danger of hell, is not harshness, but true charity. Many will go to hell, because their ministers never told them about hell.
In leaving the passage, the variety of expressions used by John the Baptist concerning our Lord Jesus Christ, is very worthy of notice. He calls Him the Christ,-the bridegroom,-Him that cometh from above,-Him that testifieth what He hath seen and heard,-Him whom God hath sent,-Him who has the Spirit without measure,-Him whom the Father loves,-Him into whose hands all things are given,-Him in whom to believe is everlasting life. To talk of John the Baptist’s knowledge of divine things as meager and scanty, in the face of such a passage as this, is, to say the least, not wise, and argues a very slight acquaintance with Scripture. To suppose, as some do, that the man who had such clear views of our Lord’s nature and office, could afterwards doubt whether Jesus was the Christ, is to suppose what is grossly improbable. The message that John sent to Jesus when he was in prison, was for the sake of his disciples, and not for his own satisfaction. (Mat 11:3-14.)
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 3:22. Alter these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. The introductory words After these things may possibly include a considerable period. Apparently several months intervened between the Passover of chap. 3 and the visit to Samaria (chap. 4); but only two events belonging to this period are related. The words of this verse, however (tarried and bap-timed), show that after leaving Jerusalem Jesus remained for some length of time in the country parts of Judea. In no other passage than this is there any mention of the Saviours baptizing, and chap. Joh 4:2 explains that this baptism was only indirectly His. Still, however, it is clear that the baptism was by the authority of Jesus, the disciples acting only as His ministers. Yet they did not baptize with Christian baptism in the full sense of the term. They were engaged in preparatory work like that of the Baptist, just as the Twelve were sent forth by Jesus to declare the very message which John had preached (Mat 10:7). The baptism of the Spirit was still future (chap. Joh 7:39). The next verse shows the main design of this section. When Jesus baptized in Judea, He came into direct and necessary comparison with John.
Fuente: A Popular Commentary on the New Testament
Section 2. (Joh 3:22-36.)
John’s final testimony: the contrast between himself and Christ.
We have now the final testimony of John to Christ, with the contrast, drawn by John himself, between them. He, though a “burning and a shining light,” as the Lord declares, is earthy, and must pale before the orb of day. But there is no sorrow to him in this: the friend of the Bridegroom only “rejoices greatly because of the Bridegroom’s voice,” and his testimony at the close rings out in such a manner that many take the latter part of it to be that of the Evangelist rather than the Baptist. But this does not seem, at least, to be marked out for us in any decisive way, and our own thoughts as to what might or might not transcend the intelligence of one in his position do not seem a sufficient authorization.
We find at the beginning here Jesus with his disciples in the country of Judea, and baptizing, -although we are presently assured that personally the Lord did not baptize, but His disciples only (Joh 4:2). We have nowhere else an account of such baptizing, which we naturally conclude to have been of a similar character to that of John, which is immediately mentioned. It is a confirming witness of the truth that John was proclaiming, as we may gather also from Mar 1:15. Baptism is in the New Testament always to death; Christian baptism to Christ’s death (Rom 6:3); and to take one’s place in death is a profession of repentance. Death is the sentence from God under which man has come through sin, and thus those baptized by John confessed in it the sins which had brought them there (Mat 3:6). In such a position they awaited the forgiveness which He who was coming after John would bestow. Now He had come, and His own proper ministry began, as is clear, beyond John’s baptism. Yet He could through His disciples confirm the truth of this, while taking care to keep His own place apart.
John also continued baptizing, keeping his place as forerunner, and was now in Aenon, “abounding in springs,” near to Salim, or Shalem, “peace.” The names are as significant in this case as in all other in the word of God. Question arose here, we are told, between John’s disciples and a Jew, about purifying. Of the nature of this, and of how little answer there might be, we may judge from the Lord’s words with Nicodemus; and the want of settlement of such a question would be likely to bring up the further one of the new Teacher who had appeared; and the disciples come to John thereupon, with the announcement that He to whom he had borne witness was now Himself baptizing, and men were flocking to Him.
John had, in fact, raised questions which he could not settle: we may say that it was of the very essence of his mission, that it should be so. Jesus alone was to satisfy the expectations that had been aroused by John; and in him the spirit of the past ages found embodiment, pointing on beyond themselves. John, therefore, takes occasion by all this that has arisen to speak once more and decisively of his own relationship to Christ.
A man can receive nothing, he says, except what has been given him from heaven. For one satisfied with the will of God there is abiding contentment: for, let things go as they may, God still rules all. How blessed to realize that which keeps the heart at peace unfailingly -bids one be still and know than He is God.
He had said he was not the Christ, but His fore-runner; and in the crowds that were flocking to the new Teacher he but saw that the bride was for the Bridegroom, not for himself, who was but the Bridegroom’s friend. Did they grieve for him? he joyed with rejoicing -joyed exceedingly, in the Bridegroom’s voice; though it meant for himself necessarily decrease, with the increase of that Other.
Was He not necessarily supreme? He who had come from heaven, and bare witness thus of heavenly things with direct personal knowledge of them, such as none that were of the earth could have. Value Him at His worth, what were these crowds that were coming to Him? It seemed, in fact, as if none were receiving His testimony. But those who did so, found therein the truth of God as to all His promises and in all His ways: he could set to his seal that God is true. For God was giving, through Him whom He had sent, free utterance to His own heart. In contrast with the fragmentary communications of former times, He was not now giving His Spirit by measure. Nay, here was the Son Himself, the Beloved of the Father, with all things given by this love into His hand: His words, therefore, are the full heart of God made known.
Faith in Him is, then, the one necessity: he that believeth on Him has eternal life; but he that is not subject to the Son shall not see life, but the wrath of God abides upon him. Eternal life or no life; eternal life or wrath abiding: these then are the alternatives.
Thus John sends his disciples to Jesus.
Fuente: Grant’s Numerical Bible Notes and Commentary
Our blessed Saviour having now finished his excellent sermon, preached to Nicodemus at Jerusalem, he departs thence with his disciples into the country of Judea, to make proselytes by the ordinance of Baptism.
Where note, 1. Our Lord’s unwearied diligence in doing his Father’s work and will. He goes from place to place, from city to country, preaching with, and baptizing by, his disciples; for Jesus himself baptized not, but his disciples, Joh 4:2
Note, 2. That the enjoyment of Christ’s bodily presence did not take away the use of his own ordinances. None are above ordinances, till they come to heaven. The ordinance of baptism is here administered by the disciples, even in the presence of Christ himself. This is called the baptism of repentance, of which children, as well as others, were capable subjects; because baptsim doth not require children’s repentance at present, but engages them to repentance for time to come; as children that were circumcised were obliged to observe the whole law, but could not perform it till they came to understand it.
Note, 3. How John did go on with his work of baptizing, though Christ and his disciples did eclipse and obscure him; though the people now flocked after Christ, All men came unto him, ver 26. yet John kept to his duty. ‘Tis the duty of God’s ministers to continue in their diligence, and go on with their work, when God raises up others about them of greater parts and better success.
O! the admirable humility of that minister, who can say with John the Baptist, Let another increase, though I decrease.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 3:22-24. After these things That is, some time after our Lords conference with Nicodemus; came Jesus and his disciples From Jerusalem, where they had kept the passover together; into the land of Judea That is, into a part of it which was at some distance from the capital city; and there he tarried with them How long is not said; and baptized Not himself, but his disciples, by his order, Joh 4:2. And John also was baptizing, at that time, at non, near Salim A town on the west side of Jordan; because there was much water there Which made it very convenient for his purpose. And they came Namely, people came from various parts; and were baptized by him. For John was not yet cast into prison As he was a few months after, by the injustice of Herod, in whose dominions that place was.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
III. Jesus in the Country of Judea: 3:22-36.
The previous testimonies of John the Baptist were appeals to faith. That which is to follow assumes the character of a threatening protest against the generally hostile attitude and the rising unbelief of Israel. This discourse appertains, therefore, to the picture of the manifestation of Jesus and its general result in Israel.
After the feast of the Passover, Jesus did not immediately return to Galilee; the reason of this course of action will be pointed out in Joh 4:43-45. He repaired to the country region of Judea, where He set Himself to preach and baptize almost as John the Baptist was doing. Joh 3:25-26, lead us to suppose that the place where Jesus set Himself to the exercising of this ministry, was not far removed from that in which the forerunner was working.
How are we to explain this form, which the activity of Jesus assumes at this time? The temple was closed to Him and He had gone over the holy city, without meeting in it any other man of note disposed seriously to prefer the light to darkness, except Nicodemus; then he removes still further from the centre, and establishes Himself in the province. To this local retreat corresponds a modification in the character of His activity. He had presented Himself in the temple with full authority, as a sovereign who makes his entrance into his palace. That summons not having been accepted, Jesus cannot continue His Messianic activity; He restricts Himself to the work of prophetic preparation; He is obliged to become again, in some sort, His own forerunner, and by this retrogade step He finds Himself placed, for a moment, at the same point which John the Baptist had reached at the termination of his ministry. Hence the simultaneousness and the sort of competition which appeared between the two ministries and the two baptisms. After His return to Galilee, Jesus will Himself renounce this rite, and as the single element of Messianic organization He will only preserve the apostolate. He will no longer aim at anything except to awaken faith by the word. The foundation of the Church, with which the re-establishment of baptism is connected, will be deferred to the epoch when, by His death and resurrection, the bond between Him and the unbelieving people shall have been completely broken and the foundation of the new society prepared.
These changes in the mode of Jesus’ activity have not escaped the notice of the rationalists; they have seen in them nothing else than the result of a growing miscalculation. Yet Jesus had announced all from the first day: Destroy this temple; and the final success of His work proves that there was something better here than the result of a deception. Faith, on the contrary, admires, in this so varied course, the elasticity of the divine plan in its relations to human freedom, and the perfect submissiveness with which the Son can yield to the daily instructions of the Father. Thereby the absence of plan becomes the wisest and most wonderful of plans; and the divine wisdom, accepting the free play of human freedom, can make even the obstacles which the resistance of men opposes to it, the means of realizing its designs. This glance at the situation explains the momentary juxtaposition of these two ministries, the one of which, as it seemed, must succeed the other.
The following passage contains: 1. The general picture of the situation (Joh 3:22-26); 2. The discourse of John the Baptist (Joh 3:27-36).
ADDITIONAL NOTES BY THE AMERICAN EDITOR.
XV.
On Joh 3:22-30 we may remark:
1. The object of the passage is, evidently, to introduce a final and impressive testimony of John the Baptist to Jesus. The insertion of this testimony indicates the importance which the writer gives, in his own mind, to John as a witness. It is most simply and easily explained, if we suppose that the writer was the unnamed disciple and had gained from John the first and strong impulse towards the life of faith. The emphasis laid upon this testimony and that in Joh 1:19-35 will partly, if not wholly, account for the prominence given to John in the Prologue. We may well believe that these words of their old master or friend, being brought to their knowledge, strengthened greatly the belief of the five or six original disciples.
2. The statement of the 24th verse may be intended to correct a wrong impression, which readers of the Synoptics might derive from them as to the relation in time between the imprisonment of John and the beginning of Jesus’ public ministry. But, whether this be so or not, this statement shows that the portion of Jesus’ life which is recorded in these first chapters antedates the Synoptic account of His public work.
3. The words of Joh 3:27 are best taken as conveying a general truth, which in the present instance finds its application to both of the persons compared. That they have a reference to John himself is indicated by the close connection with Joh 3:28, where he denies and affirms only with respect to his own office, and with Joh 3:26, in which his disciples call upon him, as it were, to claim superiority to the new prophet, or at least equality with him. His answer to the complaint and implied demand of these disciples is, that he is content with the position and work assigned to him by God. He takes joyfully what God has given him, though it even involves a decreasing and passing away before the higher glory of Christ. But the words also refer, in his use of them, to Jesus, for it was the application to Him which was calculated especially to bring his disciples to a state of contentment with the present and prospective condition of things. He must increase, because He is the Christ.
4. These verses respecting John, though representing an incident in the country region of Judea after the close of the Passover feast, are so nearly connected with the first visit to Jerusalem, that they may be regarded as belonging, in the author’s arrangement of testimony, with what occurred at that time. If we view the matter in this light, we find that the disciples had now received the consisting in a wonderful miracle, the in the strict sense, and, in addition to this, the proofs or given by the remarkable act of the prophet, by the great prophetic declaration respecting the temple, which offered food for thought even until His resurrection made its meaning clear, and by the words addressed to Nicodemus, which spoke to them both of the earthly and the heavenly things connected with the kingdom of God, the knowledge of which on His part showed that He had descended from heaven. Following upon all this, they had heard a last word from John, which answered, as it were, to the first suggestion which had pointed them to Jesus. He had said to them at the beginning, that he was not the Christ but only the forerunner, and had bidden them go and see the greater one for whom he was preparing the way. In the words addressed to his own followers, he now says to these former followers also, that his joy as the friend of the bridegroom is full, and that, while his work is closing, the one to whom they have joined themselves is to increase and to establish the kingdom. The presentation on the part of the author of this testimony in these different lines and the selection of these narratives which contain them are manifestly in accordance with an intelligent plan. But the plan is of just that character which attaches itself to, and finds its foundation in, the remembered experience and development of the inner life.
XVI.
With respect to the question whether Joh 3:31-36 are a portion of the discourse of John the Baptist to his disciples, or whether, on the other hand, they are added by the evangelist, two suggestions may be offered: 1. In a certain sense, these verses form the conclusion of one section of the book.
The testimonies which came to the disciples at the beginning of their course and in connection with the time of the first Passover, and which are apparently arranged with special care by the author, here come to their end. That at such a point the writer should allow himself to pass from the history into reflections of his own, would be less surprising than it would be elsewhere. The passage might be regarded in this respect, as having somewhat of the same position as the summary passage at the end of ch. 12. The case is different with Joh 3:16 to Joh 21:2. The difficulties in supposing John the Baptist to have used expressions such as we find in these verses are much greater than those which are alleged, in Joh 3:16 ff., as bearing against our understanding that the words there used were spoken by Jesus. It will not follow, therefore,even if we hold that the evangelist gives his own thoughts and words in Joh 3:31-36, that he does the same thing also in Joh 3:16-21.
The considerations which favor the view that Joh 3:31 ff. are the words of the evangelist are the following: (a) The greater appropriateness of the thoughts to the time of the evangelist’s writing, than to that of the Baptist’s speaking. The thoughts, it is claimed, are beyond what the Baptist could have had. (b) The phraseology is that of the writer of the Gospel, and not in accordance with what we know of John the Baptist. On the other hand, this view is opposed by the very close connection of these verses with those which precede, 27-30; and by the fact, as it is claimed, that there is a marked consecutiveness and coherence in the whole passage viewed as one discourse. Godet affirms that all the details of the discourse are in harmony with the character of John the Baptist. It can hardly be denied, however, that we seem to pass into a new form of expression, as we move from Joh 3:30 to Joh 3:31, and that in the latter verse we seem to be in the atmosphere of the evangelist’s language. Moreover, Joh 3:32 a is strikingly like Joh 3:11, and Joh 3:34-36 bear the stamp of expressions of Jesus which were used at a later time. The words of Joh 3:32 b, on the other hand, are truer to the standpoint of John the Baptist, than to that of the writer near the end of the apostolic age. Perhaps the most correct view of the passage may be, that it is a report of what John the Baptist said, but that, under the influence of his own thoughts of Jesus’ work and exaltation, and especially of what He had set forth in His conversation with Nicodemus in the earlier part of the chapter, he was led to express the Baptist’s thought with an intermingling of his own language, or even with some intermingling of his own thought. The phenomena of the passage which point, in some measure, in the two opposite directions, would be satisfactorily met by such a supposition. But the entire separation of these verses from the historical occasion referred to in what precedes can scarcely be admitted, consistently with the probabilities of the case.
The words of Joh 3:32 b, whether used by the Baptist or the evangelist, must be understood in a comparative, not in an absolute sensethis is proved even by Joh 3:33. There is no serious difficulty in any apparent opposition between this sentence and Joh 3:29 as compared with Joh 3:26. Indeed, the difficulty is much greater in case the words are supposed to be those of the evangelist, for the Gospel-message had had wide success before he wrote this book.
The word of Joh 3:33 seems to be used in connection with the general idea of the inner life which so peculiarly characterizes this chapter and this Gospel. The testimony of Christ to what He has seen and heard is the witness to the great spiritual truththe plan of God for salvation and the life of faith (see Joh 3:16). The man who receives this witness, and thus believes, gives the answering confirmation of his inward life to the truth of God in this which is witnessed. He sets the seal of his own soul’s belief to the words of Christ as the words of God, and the union of the soul with God is thus accomplished in the full sense of the word. He who does not receive the witness, in like manner, puts himself thereby apart from God and His life. Comp. 1Jn 5:10 ff.: He that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning His Son. And the witness is this, that God gave unto us eternal life, and this life is in His Son. He that hath the Son hath the life; he that hath not the Son of God hath not the life.
The last clause of Joh 3:34, if the reading without is adopted, is in a general form, and the precise application and meaning are somewhat uncertain. This form of the text is probably the correct one. We must observe, however, that the clause is introduced as a proof of the preceding, that is, a proof of the proposition that he whom God has sent speaks the words of God. The natural evidence of this would seem to be that the Spirit is given to Him without measure, rather than that the gift of the Spirit, when this great gift is made to the world or the souls of believers, is an unlimited one, or that the Son Himself gives the Spirit without limitation. The subject of the verb givesis, therefore, probably to be supplied from of the preceding sentence, and not from the subject of . For the same reason, the application of the general phrase is to the Son, although there is no in the sentence. The connection with the following verse, also, serves to show that the thought is of the Father as giving to the Son.
XVII.
If the words of Joh 3:31-36 are words of the evangelist himself, they are most naturally to be taken as his statement of the truth (as he saw it at the time of writing), which was involved in what John the Baptist had suggested by the comparison between himself and Jesus as the and the , and by the words, He must increase. They thus indicate what he himself thought, afterwards, that the testimony affirmed when fully apprehended in the wide reach of its meaning. If they are on the other hand, the words of John the Baptist, that prophet must have been granted a vision of the exaltation and work of Christ which was beyond that of his timea thing which, considering his peculiar office in relation to the Messiah, would not seem impossible. John was not only the greatest of the prophets of the older system, he was the last of the prophets. He was the one who handed over the truth of the Old Testament times, as it were, to the New Testament times; the one who pointed to Jesus the earliest disciples of the new system. Why may it not have been granted to him to see what Jesus was, to know that He possessed the Spirit without measure, and to understand that his own ministration of repentance was to be supplemented and perfected by the ministration of faith? If Abraham, with whom the covenant was originally made, rejoiced in the foreseeing of the day of Christ, and saw it with rejoicing, it would seem by no means strange that John the Baptist might have had a vision which opened to him more than others sawand that he might have expressed what it brought to his mind, either in the precise words which we find here, or, if not this, in words which could be filled out in their significance by the evangelist while yet moving in the sphere of his thought.
However we may view the words, they suggest an inquiry of much interestnamely, how far may we believe that the faith of the disciples, of whom the author is particularly speaking, had advanced at this time? They had had before them manifestations of His power, His zeal, His outlook on the future, His claim to have descended from heaven, His insight into the nature of the kingdom of God, His view of eternal life as related to faith, and finally they had had a closing testimony of John the Baptist which was, apparently, more full and emphatic than any that he had given them at the beginning. They had thus seen all that they could hope to see, so far as the different kinds of evidence were concerned. But we cannot suppose that their belief as yet answered fully to the abundant measure of testimony which had been given them. What we are told in the Gospels of the slowness of their development in the new life, and in their comprehension of its teachings and mysteries, is altogether in accord with what we should expect from the circumstances in which they were. The strangeness of the doctrine of the spiritual kingdom and all that belonged to it, and the ever-deepening mystery in the character of Jesus, as He spoke to them of Himself and of the eternal life of the soul, must have made belief seem a hard thing oftentimes. They were opening in their life to a completely new world. Every day, every thought almost, brought them to new wonders. How could the inward life, long educated under the Jewish ideas, and with the controlling influence of the temporal and outward view of the kingdom, keep pace in its progress with the evidences which were set before them? The evidences might come rapidly they might come fully; but for faith to grow to its fullness, they must be repeated again and again, they must work their way into the mind gradually, they must find themselves partially understood at one moment, but partially also only at a later, and perhaps a much later, moment. One manifestation of power or insight may have made them believe as soon as it was given; another may have only suggested questioning, or left them in bewilderment, until the great fact of the resurrection enlightened all the way which led onward to it.
When, however, the testimony was to be recorded, years after the history was ended, it was necessary that it should be given in the words in which it was uttered, and of course, as thus given, it would convey to the reader, who had entered into a deeper understanding of the Christian truth, a proportionally deeper and clearer meaning. To be appreciated as a part of the development of the apostles’ belief, it must be viewed from the standpoint of the time in their progress when the words were uttered. When it is claimed that there is no advance of thought in this Gospel, that we reach the end immediately from the beginning, etc., those who make the criticism may be called upon to consider the author’s plan and its necessary limitations. He does not propose to prove his doctrinethat is, the great truth that Jesus is the incarnate Logosby a doctrinal course of argument, as if in a treatise. In such a work, he might have arranged his matter altogether at his own will. But he proves by a biography, and in accordance with a plan which involves two ideas: testimony and answering belief. He must select and arrange, accordingly, within the limits thus imposed. The advance indicated in a book of this character must be found largely in the growth of the impression of the testimony, rather than in that of the testimony itself. And even with regard to the impression, the necessities of the biographical element may prevent the presentation of a steady progress. Life, whether external or internal, does not move as the critical mind is disposed to demand that this Gospel should move.
Moreover, as to the presentation of ideas, Jesus had before Him, on the occasion mentioned in the beginning of this third chapter, one of the leading men of the Jewish nation, a man, no doubt, of intelligence and learningthe teacher of Israel. This man came to test and judge Him as a professed prophet, and to ask Him with reference to the kingdom of God. How can we suppose, in such a conversation, that there would have been no utterance of the deeper truths of the new teaching. That the occasion was near the beginning of the public ministry is a matter of no importance here; the presence of the particular man was the determining point. The man’s condition of mind and spirit called for the setting forth of the earthly and heavenly things, and we may believe that it was because they were thus brought forward, that he was gained as a disciple, as he might not have been by another kind of discourse. Another listener, or body of listeners, on another day, might have called for a more elementary or plainer method of instruction. But that other day might as easily have been a year later than this one, as a year earlier. The teaching was determined by the opportunity, not the opportunity by the teaching.
We may also look at the matter in another light. If we conceive of the discourse with Nicodemus as intended to bear, in the way of testimony, upon the minds of the disciples, or even upon them as being present and hearing it, we may well believe that Jesus thought it fit to give expression to thoughts which they could not yet fully comprehend, but which might find a lodgment in their minds and become seed-thoughts for future growths. Suggestive and always asking for explanation, such words as these must have been, first, a witness for them to some deep life and power in Him who uttered them; then, matter for reflection and further inquiry; then, as something of a similar character was uttered afterwards, a help towards further knowledge; and so continually a means of opening the mind to more light and of strengthening the heart in faith with every increase of knowledge.
In the case of these disciples, who were to be the intimate companions of His life and afterwards the source of instruction and authority in the Church, it was especially important that such seed-thoughts should be given for their future meditation, and this, too, at an early time in their discipleship. We see, in this Gospel, how much higher a place in the sphere of testimony is given by Jesus Himself to the words than to the works. It would seem that it must have been so, because the system itself was truth. These chief ministers of the truth must, therefore, above all others, have been educated by the words; and, we may believe, by words which, even from the first, called them to higher things than they were able at the moment to attain. What such a process of education made of the Apostle John, we can see in his writings, and surely, if it moved forward by the repetition of the same truths oftentimes, it was no education without progress. The progress, however, must be found in the testimony and the faith as working together.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
XXV.
FIRST MINISTRY IN JUDA–
JOHN’S SECOND TESTIMONY.
(Juda and non.)
dJOHN III. 22-36.
d22 After these things came Jesus and his disciples into the land of Juda [That is, he left Jerusalem, the capital of Juda, and went into the rural districts thereof. We find him there again in Joh 11:1-57. and Luk_1-18:43. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from April to December, for the passover was in April, and December was “yet four months” before the harvest– Joh 4:35], and baptized. [This baptism was not into the three names of God ( Joh 7:39), into which the apostles were afterwards directed to baptize ( Mat 28:19). It was a continuation of John’s baptism, preparatory to the organization of the church–a preparation for the kingdom. Some think that Jesus, at this time, baptized in his own name, and afterwards gave the full baptismal formula into the other two names–Father and Spirit. But there is no evidence of this, and Christian baptism is a baptism into the death of Christ ( Rom 6:3). Christ would hardly have ordered baptism into his death before his crucifixion. Such a proceeding would have wrought confusion.] 23 And John also was baptizing [The fact that John also was baptizing is a further indication that the baptism administered by Jesus was [133] preparatory. There would hardly be two kinds of baptism administered by divine consent at one time] in Aenon [This name means “springs”] near to Salim, because there was much water there [If one starts at Sychar, at the foot of Mount Ebal, and follows the Damascus road northward for seven miles, he comes upon the valley called Wady Farah. In this beautiful wady the stream flows eastward, having Salim three miles to its south and ‘Ainun four miles to its north. For the most part the valley is narrow, and hemmed in by rocky cliffs. But if one follows the course seven miles eastward from the Damascus road, he comes upon a beautiful valley, about one mile wide and three miles broad–a place every way suitable for the gathering of multitudes to hear the preaching of John. A perennial stream, with copious springs all along its course, furnishes, even in the longest, driest summers, the “much water” required for baptism]: and they came, and were baptized. [“Here, then,” says Lieutenant Conder, “in the wild, desert valley, beneath the red precipices, where the hawk and kite find nests in ‘the stairs of the rocks’, or by the banks of the shingly stream, with its beautiful oleander blossoms shining in the dusky foliage of luxuriant shrubs, we may picture the dark figure of the Baptist, in his robe of camel’s hair, with the broad leather Bedawi belt around his loins, preaching to the Judan multitude of pale citizens–portly, gray-bearded rabbis, Roman soldiers in leathern armor and shining helmets, sharp-faced publicans, and, above all, to the great mass of oppressed peasantry, the ‘beasts of the people’, uncared for, stricken with palsy, with blindness, with fever, with leprosy, but eagerly looking forward to the appearance of that Messiah who came to preach the gospel to the poor.”] 24 For John was not yet cast into prison. [John’s Gospel shows that the ministry of Christ was well under way before that of the Baptist ceased: a fact which the synoptists do not reveal.] 25 There arose therefore a questioning on the part of John’s disciples with a Jew about purifying. [What this questioning was we are not told. The word “therefore” doubtless refers to [134] the baptisms just mentioned, so that the dispute probably related to the necessity or purifying effects of that ordinance. But whatever the dispute was about, it brought to notice the fact that Jesus was baptizing more than John, a fact which some of the disciples of John quickly resented.] 26 And they came unto John, and said to 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 [This verse shows that John’s disciples looked upon Jesus as one who owed all his position and popularity to the Baptist’s testimony, and were, therefore, surprised to find that Jesus was surpassing John. They looked upon this conduct as a species of ingratitude on the part of Jesus. This verse also shows us that the witness of John did not pass unheeded. His witness was public and notorious, and men remembered it, though they did not always profit by it. That these friends of John felt unkindly toward Jesus is shown by their exaggerated statement that “all men come to him.”] 27 John answered and said, A man can receive nothing, except it have been given him from heaven. [Some take this to mean that Jesus could not have had this great success unless Heaven gave it to him; but it is more likely that John used the words with entire reference to himself. A man can only take what is given to him; the Son of God takes what he chooses. The friend receives only what hospitality extends to him, but the heir takes what he will, as the owner of the house.] 28 Ye yourselves bear me witness, that I said [In stating that John had borne witness ( Joh 3:26) John’s disciple had already committed themselves to the fact that John disclaimed to be the Messiah, and that Jesus was the Messiah; for it was concerning these two things that John had given his testimony], I am not the Christ, but, that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is made full. [John looks upon the body of disciples as [135] the Lord’s bride, and prophetically anticipates the very title which was subsequently applied to the church. It was the duty of “the friend of the bridegroom” to arrange the preliminaries of the wedding, and to promote the mutual interests of the bride and bridegroom. His duties and responsibilities greatly exceeded those of our “best man,” for it was his place to demand the hand of the bride, and to prepare everything for the reception of the bride and bridegroom. Joy at the sound of the bridegroom’s voice is part of the drapery of John’s figure. Voices of bride and bridegroom are a Biblical symbol of festivity and joy ( Jer 7:34, Jer 25:10, Jer 33:11). The Song of Solomon is the only book in the Bible which dwells upon the relationship of bride and bridegroom, and in it the voice of the bridegroom is mentioned with joy ( Sol 2:8). If John meant anything more by the phrase than mere drapery, he used it to express his pleasure that the Messiah was directing his own affairs and speaking his wishes with his own voice, instead of using his friend as a mouthpiece.] 30 He must increase, but I must decrease. [Noble words! “He must increase”–because the divine law has ordered it, and prophecy has foretold it ( Isa 52:13), and because the very divinity of his nature absolutely requires it. “I must decrease”–in popularity, in power, in following. The Christian minister finds the increase of his work the same as the increase of Christ’s kingdom; but with the Baptist the case was different. He was a Jewish prophet, and as the power of the New Dispensation, under Christ, gained headway, the Old Dispensation, of which he was a part, waxed old, and was ready to vanish away.] 31 He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that cometh from heaven is above all. [Some think that the testimony of the Baptist closes with the Joh 3:30, and that the rest of the chapter is the comment of the apostle John, but there is certainly no sufficient ground for such a view.] 32 What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. [In Joh 3:31, Joh 3:32 the Baptist [136] draws a contrast between his testimony and that of the Messiah. The Baptist’s testimony was largely of a negative character. He testified that he was not the Christ ( Joh 3:28), and while he pointed Jesus out as the Christ, the worthy one, the spiritual baptizer, he nowhere undertook to elaborate as to the character or nature of Jesus. He looked upon Jesus as being so far above all earthly prophets that no prophet could reveal him. The task of such revelation devolved upon Jesus himself. God must be self-revealed. It was no heavy disappointment to John that his disciples had failed to grasp his testimony concerning himself, and yet so few were persuaded by the testimony of Jesus that John hyperbolically says “no man receiveth his witness.”] 33 He that hath received his witness hath set his seal to this, that God is true. [We have here a metaphor, taken from the sealing of a document, as an expression of trust in or adherence to it. Compare Joh 6:27, 1Co 9:2. To receive Christ’s witness was to publicly confess a conviction that God was true–true to his promise that he would send a Messiah, a Saviour ( Rom 3:4). To believe Christ is to believe God; to make Christ a liar is to make the Father one also, for he speaks concerning Christ ( 1Jo 5:10) and through Christ– Joh 7:16, Joh 16:24.] 34 For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. [To give anything by measure indicates a partial, scanty bestowal ( Eze 4:16). The Spirit of God, even in inspired prophets, was but a partial and intermittent gift ( 1Co 7:25, 1Co 13:9, 1Pe 1:11, Heb 1:1), but in Jesus, the Son of God, the Spirit of God dwelt fully and uninterruptedly ( Col 1:19). The present tense, “giveth,” points to a continuous communication of the Spirit. If Christ had received the Spirit “by measure,” then his gift of the Spirit might be exhausted.] 35 The Father loveth the Son, and hath given all things into his hand. [This fact was afterwards asserted by Jesus ( Mat 28:18). Jesus is indeed King of kings– Psa 2:6-8, Mat 11:27, Act 2:33, Act 10:36, Eph 1:22.] [137] 36 He that believeth on the Son hath eternal life [the New Testament represents everlasting life as a present possession obtained by belief]; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. [In the second clause of this verse “obeyeth” stands in contrast with “believeth” in the first clause. No mental assent, however strong, is reckoned by the Scriptures as faith unless it results in obedience ( Jam 2:20, Rom 1:5). “Wrath of God” is a strong phrase, and is not to be lightly explained away. The unconverted sinner rests under this wrath. His study should be not only to avert a sentence to be pronounced at some future day, but to be freed from one already resting upon him. This verse shows conclusively that Christ’s atoning work had its divine as well as its human side; that God had to be propitiated as truly as man had to be reconciled. The Baptist had already repeatedly warned the Jewish people of wrath to come if they rejected the Messiah, and in this, his last recorded utterance, he boldly reiterates that warning.]
[FFG 133-138]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
CHAPTER 9
JESUS PREACHING IN THE COUNTRY
Joh 3:22-26. After these things, Jesus and His disciples came into the Judean country, and He there tarried with them, and baptized. Our Lord, having begun His ministry in Jerusalem in the purification of the temple, avails Himself of the vast multitudes attending the Passover to preach His glorious gospel, and corroborate it by working miracles; after the Passover, He goes out into the country, there continuing His preaching, meanwhile His disciples baptizing His converts; as it was the prerogative of Jesus to baptize with the Holy Ghost.
And John was baptizing in Enon, near unto Salim, because there were many waters there; and they continued to come and be baptized; for John had not yet been cast into prison. Jesus, accompanied by His disciples, went out into the country north of Jerusalem, there prosecuting His ministry, and John, having left Bethany, east of the Jordan, had come back to the west side, and is now preaching in Enon near Salim, this being a valley running down into the Jordan from the west. Enon is a Chaldaic word, in the plural number, which means springs, because there were many waters there i.e., a land abounding in springs; to this our dragoman testified when he pointed it out to us. The multitudes attending Johns ministry needed abundant supply of water for their animals and culinary operations, while John wanted an ample quantity for his baptismal administrations. The destitution of water in so many localities in that semi-tropical country Occasions frequent allusions to it, such as we do not have in a land like ours, everywhere abounding in an ample supply of this indispensable providence.
Then there was a dispute from the disciples of John with the Jews concerning purifying. Here we have a clear definition of baptism, as in a number of other passages, which we will meet in the gospel of our Savior. The context here shows most unequivocally that this dispute involved the relative importance of the baptisms administered by John and the disciples of Jesus, while we see that purifying is the clear, salient, and unequivocal definition of this word baptism, in reference to which there has been much controversy. You will find the same definition in Mark 7 and Luke 11. The Old Testament economy exhibits two grand symbolic hemispheres the bloody sacrifices typifying the work of Christ, and the watery ablutions that of the Holy Ghost. We are now in a grand transition period, and a time celebrated for purifications, the Johannic dispensation constituting the intermediate link between the law and the gospel, John being the last of the prophets, and thus preaching the valedictory of the Old Dispensation, and the honored harbinger of the New, introducing to the world the Savior, for whom they had looked four thousand years; baptizes all of his converts, thus symbolizing the purification necessary to enter his own dispensation, which is the initiatory of the kingdom. Now, our Savior, having been inaugurated into His ministry by John the Baptist, proceeds to unfurl the blood-stained banner of the kingdom which John had assured them was at hand, and have His converts baptized by His disciples, thus symbolizing a higher promotion and a deeper and richer grace than the initiatory gospel which John preached. As the ministry of John and Jesus brought to Israel the greatest revivals they had ever seen, these grand and glorious benedictions, which were falling in copious showers from God out of heaven, are abundantly and beautifully symbolized by water baptism, here (verse 25) denominated purifying. This definition was very familiar, and well understood by all the Jews, who, from the days of Moses, had been accustomed to these aquatic ablutions for the removal of ceremonial defilement, which they were liable to contract in many ways; e.g., coming in contact with Gentiles, dead bodies, lepers, and unclean animals. Hence, to the Jewish mind, there was a deep and obvious significance in these baptisms with water.
Fuente: William Godbey’s Commentary on the New Testament
Joh 3:22-36. The Last Appearance of the Baptist.Convinced that the nation is not ripe for Messianic teaching, Jesus falls back on preparatory work similar to that of John, who was continuing his work at non near Salim. In Eusebius time this was identified with a place on the borders of Galilee and Samaria not far from Bethshan. Modern explorers favour a place called Aynun, north of the Salim near Nablus. The evangelist notes that Johns imprisonment did not take place, as the earlier gospels (Mar 1:14) seem to imply, before the beginning of Jesus public work. A dispute arose between Johns disciples and a Jew about purification, probably leading to a comparison of the cleansing power of the two baptisms. The disciples of John are jealous for their masters honour, hardly an impossibility (Wellhausen) after the witness borne by him to the superiority of Jesus. The splendid answer of self-denial will always appeal to men. The success of Jesus comes from above. John reminds his disciples that he himself has borne witness to his greater Follower. His own duty is that of the bridegrooms friend, to bring the bride Israel to the bridegroom. His joy will be full when that is done. It belongs to the necessity of Gods plan that the forerunner should give way before the Christ. The section Joh 3:31-36 has so many points of connexion with the account of Nicodemus that it has been plausibly supposed to have been accidentally transferred to its present position (cf. Joh 2:12*). In its present context it must be understood as (giving) the writers reflections on the Baptists words. John could not have spoken Joh 3:32 b after Joh 3:26. The heavenly character of Messiahs work is contrasted with the earthly nature of Johns. He that comes from heaven speaks from certain knowledge, though few care to listen. John and those who accepted the Christ asserted the truth of God. For Gods truth is spoken by Gods Messenger. He received in full the gift of the Spirit, in contrast to the partial inspiration of the men of old. He has His Fathers love, which has given Him all. So he that believes on the Son has the higher fife, which the disobedient shall never even see. As with Nicodemus, so here, the Baptist has disappeared and the writer speaks. But the view which sees in the whole paragraph nothing but a scene invented to get one more occasion for the Baptists witness, and to justify the use of Christian baptism, is an impossible explanation of its origin. To invent a scene in which Jesus falls back on the lower plane of the Baptists work is not the custom of the Christian apologist.
Fuente: Peake’s Commentary on the Bible
4. John the Baptist’s reaction to Jesus’ ministry 3:22-30
The writer next noted the parallel ministries of John the Baptist and Jesus in Judea. John the Baptist readily confessed Jesus’ superiority to him even though they were both doing the same things. This was further testimony to Jesus’ identity. This section constitutes the very core of the Apostle John’s testimony to Jesus’ identity in Jesus’ early ministry (chs. 2-4).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus’ conversation with Nicodemus evidently happened in Jerusalem (Joh 2:23). Jerusalem was within Judea. After that conversation, Jesus went out into the Judean countryside. Jesus had not yet commissioned the Twelve. That commissioning happened after John the Baptist’s imprisonment (Mar 1:14). The disciples who accompanied Jesus may not have been the Twelve, but they were His followers and they could have included all or some of the Twelve. This is the only record in the Gospels that Jesus engaged in a baptizing ministry similar to John the Baptist’s. It was undoubtedly baptism expressing repentance rather than "Christian baptism." The writer later explained that Jesus did not do the baptizing Himself, but His disciples did (Joh 4:2). Jesus was also spending time with these disciples undoubtedly to help them understand and appreciate who He really was.