John 3:22

In these verses we have,

I. Christ's removal into the land of Judea (Joh 3:22), 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, Psa 19:6. 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, Jos 3:3) 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 Sol 7:11, Sol 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, Joh 2:24. John began to baptize in the land of Judea (Mat 3:1), 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, Joh 4:2. 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 laster, Joh 3:23, Joh 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, hudata 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 (Joh 3:24) 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 Mat 6:12. 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, Joh 9:4.

III. A contest between John's disciples and the Jews about purifying, Joh 3:25. 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 (Joh 3:26): "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, Joh 3:26. 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, Rabbi; 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, Joh 5:36. 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, Phi 1:18. 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, Joh 3:27, etc. 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, Joh 3:27-30. 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, Co1 3:5.

(1.) John acquiesces in the divine disposal, and satisfies himself with that (Joh 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (Jam 1:17), 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 5:4. 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 (Joh 3:34), 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 Mat 20:15. [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 (Joh 3:28): 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 (Joh 3:26): "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 (Joh 3:29) 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. 45. 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 (Co2 13:3); 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 (Sol 3:11), 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 (Joh 3:30): 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 (Joh 3:31): 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 ōn ek tēs gēŝ ek tēs gēs 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 33:6. 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, Co2 3:5. 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 (Joh 3:32): 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 creams 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 (Co2 12:4), 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 Act 18:5.

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 (Joh 3:26); 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 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (Joh 3:33): 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 22:20. 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 12:17. 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, Luk 1:70, etc. Act 13:32, Act 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 (Joh 3:34): 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 (Joh 3:2), 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, Co1 2:10, Co1 2:11. The Old Testament prophets had the Spirit, and in different degrees, Kg2 2:9, Kg2 2:10. But, whereas God gave them the Spirit by measure (Co1 12:4), 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 (Joh 3:35): 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, Pro 8:30. 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, Mat 28:18. 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

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)

land of Judea--the rural parts of that province, the foregoing conversation being held in the capital.

baptized--in the sense explained in Joh 4:2.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 3:22-24. After these things — That is, some time after our Lord’s 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 Ænon, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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 Ænon 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] John’s 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, χαρᾷ χαίρει] because of the bridegroom’s 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, αὐτοῦ τὴν μ.] 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, ὁ δὲ ὰπειθῶν] the Son shall not see life; but the wrath of God abideth on him.

EXEGETICAL AND CRITICAL

Joh_3:22. After these things.—Μετὰ ταῦτα. 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; Ἰουδαία being here used adjectively [χώρα Ἰουδαία, 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; עֵינוֹן ,עֵינָן, adjective of עַיִן, “place abounding in springs.” Meyer makes out of it יוֹן עַיִן “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 (Hær. 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 Lücke 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.—Ζήτησις, disputation. Not with the Jews, but with a Jew. [See Textual Notes.] The one Jew, who disputes with the disciples of John concerning purification (περὶκαθαρισμοῦ), 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 John’s 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 John’s 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 (Lücke). Wetstein: Non possum mihi arrogare et rapere, quæ 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 Bridegroom’s 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.—Ἀλλ’ ὅτι seem only a transition to the discourse dependent on it (Meyer, Winer). Yet the expression might also point back to the Baptist’s description of himself (Joh_1:23), with the sense; τοῦτο εἰμί, ὅτι ἀπ.—Ἐκεῖνος 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 Glück hat, führt die Braut heim).—From him is here distinguished the friend of the bridegroom, a distinct personage in the Jewish wedding usage. Lücke: Φίλος τοῦ νυμφίου answers to the Hebrew שׁוֹשְׁבֵן, in which, however, the ideas of φίλος τοῦ νυμφ. and παρανύμφιος or νυμφαγωγός 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 שושבנים constituebant, unum sponso, alterum sponsæ (Schöttgen, Horæ. Hebr. et Talm.). Another name is אֹהֵב (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 (ἐπὶ τῇθ ύρᾳ) of the bride-chamber. For the particulars see Lücke, Ι., 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 παρανύμφιος 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 bride’s-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) Lücke: 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: עָמַד, stare est ministrare, ut Gen_41:46; Deu_1:38; Zec_3:7 : audiens blandimenta ad sponsarn. Vide Cant. Cantic.: Hæc est vox φωνὴνυμφίου. 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 φωνή 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.—Χαρᾷ χαίρει, see Luk_22:15, [and שוש אשיש, Isa_61:10. A Hebraizing mode of intensification: pure joy, joy and joy only.—P. S.] The διά, as in 1Th_3:9, which is unusual, in place of the classical ἐπί, 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 (πεπλήρωται, 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: μεμαρτύρηκα, 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 mediæval 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: ἐλαττοῦσθαι, be diminished. Noble freedom from envy. An admonition to His disciples. St. John Baptist’s 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 (Lücke, 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.

Ὁ ἅνωθεν ἐρχόμενος. 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 ἐπίγεια as distinguished from the ἐπουράνια in Joh_3:12? Exegesis passes by this question, and treats the antithesis as if it had the sense of Joh_3:6; the σάρξ in distinction from the πνεῦμα. We understand, however, by the earth (γῆ) primarily the old economy and Theocracy in distinction from the heaven (οὐρανός), 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 λαλεῖν, not of his prophetic εἰπεῖν, or this latter is reduced in his view to a minimum in his human λαλεῖν, in comparison with the divine μαρτυρεῖν of Christ, and it should be observed that John says: λαλεῖ ἐκ τῆς γῆς, not τὰ τῆς γῆς.

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 præ-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: ὁ λαβών. 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 (Lücke, 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 οὐ γὰρ ἐκ μέτρου, expressing a general truth, should not be referred primarily to Christ; else αὐτῷ must have been added. The statement is, that God gives the Spirit in general, not ἐκ μέτρου, but regardless of μέτρον, to one more, to another less, yet to every one enough for inspiration; whence it follows that Christ is the most richly endowed (ἐκ 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 μέτρον should mean a general proportion for all, or a limited measure for each individual. The passage in Vajikra rabba Sectio 15 (cited by Lücke and others): “Eliam spiritus sanctus non habitavit super prophetas, nisi mensura quadam (במשקל); quidam enim librum unum, quidam duos vaticiniorum ediderunt”—speaks 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, αὐτῷ 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 τὰ ῥήματα (not only ῥήματα), τοῦ θεοῦ 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 ἀπεσταλμένος; [ch. Joh_1:6], Christ as the ἐρχόμενος; (2) that it is said in Joh_3:34 : ὁ θεὸς ἀπέστειλεν, in Joh_3:35; ὁ πατὴρ ἀγαπᾷ; (3) that here the λαλεῖν (not εἰπεῖν) of the ῥήματα θεοῦ 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: Doctrinæ partes). Mat_11:27; Mat_28:18; Joh_13:3.—Into his hand.—Strictly: in his hand [ἐν τῇ χειρὶ αὐτοῦ] 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, άπειθῶν; 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 ὁ πιστεύων. Out of unbelief disobedience, or even ἀνομία, as a moral worm comes forth openly; hence ἀπειθῶν. Meyer: “Disobedient to the Son, inasmuch as He requires faith.” Right, but not enough. Tholuck: Ἀπειθεῖν alternates with ἀπιστεῖν, 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 ὁργή is θάνατος. [The μένει implies, that we are by nature in a state of condemnation; comp. τέκνα φύσει ὀργῆς, 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 John’s 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. Plato’s 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 John’s 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.—Christ’s 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 man’s 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. ὁ before Ἰωάννης is wanting in א. B. and omitted by Tischend., bracketed by Alf.—P. S.]

[53]Joh_3:25. [ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν Ἰωάννπυ μετὰ Ἰουδααίου. The singular is strongly sustained by א. c A. B. L., etc., and adopted by Tischend., Treg., Alf,, W. and H., against the text. rec. Ἰουδαίων which is supported by א.* G., etc. Meyer: Der Plural bot sich mechanisch dar, viz., to conform to μαθητῶν.—P. S.]

[54]Joh_3:31 [ὁ ὤν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστίν, 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 ἐπάνω πάντων ἐστίν is omitted by א.* D. and Tischend. (ed. VIII), supported by א.c A. B.L. and retained by Treg., Alf., Westc. and H. (in brackets), Meyer, Lange.—P. S.]

[56]Joh_3:32. [The καὶ is wanting in several codd., also in B. L. al. which retain the second ἐπάνω πάντων ἐστίν, and is omitted by Tischend., Alf., Treg., W. and H.—P. S.]

[57]Joh_3:34. O̓ θεός is wanting in B. and in other considerable codd. [א. 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 αὐτῷ. But the sentence is general in its character, hence the present δίδωσι. 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 Beisân (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 Jalûd, 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, Σελεεὶμ καὶ Ἀὶν καὶ Ρεμμών. 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. Lange’s 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.: “ἀπειθῶν may mean disbelieving. Unbelief implies disobedience.”—P. E.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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 John’s 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.

TESTIMONY OF JOHN THE BAPTIST

Joh 3:22-36. “And they came to John, and said to him, Master, He who is with thee beyond Jordan, and to whom thou hast borne witness, behold, the same baptizeth, and all are coming unto Him.” For more than six months, John had been, not only the sensation of Israel, but of the world. But a few days ago, Jesus, having been baptized by John, has begun to preach. Whereas John wrought no miracles, Jesus, from the beginning electrified the people with his stupendous miracles. Now they are so close together that intercommunication is going on between their disciples. Some of these honest, well-disposed disciples of John wait on him, with the news that the multitudes are all pouring now to Jesus, who is preaching and baptizing (through his disciples) as well as John.

“John responded and said, A man is not able to receive anything unless it may be given unto him from heaven. You testify to me that I said, I am not the Christ, but that I am sent before Him.” Here John corrects the idea of his informants that Jesus was a rival of his, and about to supersede him in his office and ministry. “The one having the bride is the Bridegroom, but the friend of the Bridegroom, standing and hearing Him, rejoiceth with joy on account of the voice of the Bridegroom; therefore this my joy is complete.” John being an Old Testament prophet, classifies himself with the saints of the former dispensation, here, as you see, abnegating their identity with the bridehood of Christ, and only claiming to be the friends of the Bridegroom. O, how fortunate we are to live in the gospel dispensation, having access to the richest blessing this side of heaven — i.e., the bridehood of Christ — as here you see that Christ wooes, wins, and weds His loving bride after His incarnation, the Old Testament saints, even including John the Baptist, being friends of the Bridegroom!

“It behooves Him to increase, and me to decrease. He that cometh from above is above all; the one being from the earth is of the earth, and speaketh of the earth.” All John means here is, that he is simply a man, a member of the human race, like all others, while he is impressing the people that Jesus is Divine, having come down from heaven; thus he is illustrating the infinite difference between them. “The one coming from heaven is above all; and whatsoever He has seen and heard, this He testifies, and no one receives His testimony.” This sounds rather strange, that no one receives His testimony. It is a simple statement of a fact. Among the multitudes who are crowding in His track and thronging His ministry at this early day, we do not know that any one, except John the Baptist, entertained a correct conception of His Messiahship. They believed on Him on account of His miracles; but Elijah and Elisha had both wrought great miracles, even raised the dead. They believed on Him as a mighty prophet sent of God; but it was late in His ministry before even His apostles came out in an unequivocal confession of His Christhood.

“He that receiveth His testimony hath set to his seal that God is true.” All the revelation Which God had ever given to Israel in the Old Testament culminated in Christ. When you write a letter, last of all you seal it. So the advent of Christ sealed — i.e., indubitably confirmed — all the Scriptures that had ever been written. Hence, the one receiving Him has a perfect faith, sealed against all further doubt and uncertainty. Experimentally, we. receive this seal from God in entire sanctification.

“For whom God sent, speaketh the words of God; for God does not give His Spirit by measure.” Jesus, having no depravity nor infirmity to impede the fullness of the Spirit, was literally filled and flooded, soul, mind, and body, all the time. It is our privilege to be like Him. “Every one who has been made perfect shall be as his Master” (Luk 6:40) Entire sanctification removes every impediment to the incoming of the Holy Ghost. O, what a glorious privilege to receive Him without measure as an incoming flood, overmastering Niagara, and an inundating sea!

“He that believeth on the Son bath eternal life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him.” O how clear and explicit John the Baptist here corroborates the preaching of Jesus, in this same chapter certifying most unequivocally that the one who believes on the Son already has eternal life! God help us all to believe Thy Word as here so clearly preached by Thy servant, John the Baptist! How awful the doom of the unbeliever, as he shall not so much as see life, much less enjoy it, through all eternity, while the wrath of God, which is poured out on all sinners, “abideth on him!” This verb “abideth” is the perpetual present, setting forth the fact that it will never cease through all the ages of eternity. The wrath of God is already on the sinner. Jesus came to take it off. He can not do it unless the sinner believes on Him. So here, in this verse, we have a clear and unequivocal affirmation of the endless punishment which awaits the wicked. The rapid increase of infidelity in the world is an exceedingly distressing phenomenon, ominous, with other signs, of our Lord’s near coming. Thus this wicked world is fast ripening for destruction. Not only is this phenomenon fearful in heathen lands, where infidel preachers are now zealously proclaiming their soul-destroying lies, the multitudes dropping their heathen religions and espousing infidelity; but especially in gospel lands do we see, to our sorrow, a wonderfully rapid spread of infidelity within the last ten years. As I travel from ocean to ocean, I meet this sad phenomenon, to the grief of my spirit. In some of our large cities, nearly every other man I interview about his soul, avows down right infidelity; while church members and even their pastors, by millions are fearfully diluted with it, so that they openly proclaim, from pulpit and pew, their skepticism in reference to portions of God’s revealed truth.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

3:22-36 John the Baptist identifies Jesus as the one who is truly from above (3:31); this requires John’s followers to shift their allegiance to Jesus.

3:22 Jesus spent some time . . . baptizing: See 4:2, which clarifies that Jesus’ disciples did the baptizing.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 3:22. Εἰς τὴν Ἰουδαίαν γῆν, into the land of Judæa) from the metropolis of the Jews. [He did not however long delay there (comp. concerning the word, διέτριβε, ch. Joh 11:54; Act 16:12; Act 20:6, οὗ διετρίψαμεν ἡμέρας ἑπτά), 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.]—ἐβάπτιζεν, 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_3:22-23. After this i nterview with Nicodemus[168] (μετὰ ταῦτα) Jesus betook Himself with His disciples from the capital into the country of Judea, in a north-easterly direction towards Jordan. Ἰουδαίαν 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.

ἐβάπτιζεν] 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 Johns 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.

ἦν δὲ καὶ Ἰωάνν., κ.τ.λ.] but John was also employed in baptizing, namely in Aenon, etc. This name, usually taken as the intensive or adjectival form of עַיִן, is rather = עין יון, 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 שׁלחים ועין 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 ὍΤΙ ὝΔΑΤΑ ΠΟΛΛᾺ would have been quite out of place. Comp. Hengstenberg, who likewise refers to Jos_15:32, while Pressel (in Herzogs 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 Messiahs 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 Weizsäcker, 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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.

Joh 3:22 . μετὰ ταῦτα , subsequent to the ministry in Jerusalem Jesus and His disciples came εἰς τὴν Ἰουδαίαν γῆν , “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 καὶ τὴν πόλιν αὐτοῦ καὶ τὴν γῆν αὐτοῦ ”. Cf. also Joh 11:54 . καὶ εῖἐκ διέτριβεν , “and there He spent some time with them”; whether weeks or months depends on the interpretation of Joh 4:35 . καὶ ἐβάπτιζεν , that is, His disciples baptised, Joh 4:2 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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 σημεῖον consisting in a wonderful miracle, theσημεῖον in the strict sense, and, in addition to this, the proofs or σημεῖα 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 sense—this 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 ἐσφράγισεν 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 truth—the 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 ὁ θεός 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 ὁ θεός of the preceding sentence, and not from the subject of λαλεῖ . For the same reason, the application of the general phrase is to the Son, although there is no αὐτῷ 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 παρανύμφιος and the νύμφιος, 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 time—a 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 saw—and 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 interest—namely, 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 doctrine—that is, the great truth that Jesus is the incarnate Logos—by 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 learning—“the 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.

Ver. 22. “After this Jesus came with his disciples into the country of Judea; and he tarried there with them and baptized.”

Μετὰ ταῦτα (after this), connects this passage, in a general way, with Joh 2:23-25 : “Following upon this activity of Jesus at Jerusalem.” ᾿Ιουδαία γῆ (the land of Judea), denotes the country, as opposed to the capital. The imperfect he was tarrying, and he was baptizing, indicate that this sojourn was of some duration. The expression, he was baptizing, is more exactly defined in Joh 4:2 : “Yet Jesus himself baptized not, but his disciples.” The moral act belonged to Jesus; the material operation was wrought by the disciples. If these two passages were found in two different Gospels, criticism would not fail immediately to see in them a contradiction, and would accuse of harmonistic bias the one who should seek to explain it. The intention of the narrator in our passage is only to place this baptism under the responsibility of Jesus Himself.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) After these things.—Not implying that He left Jerusalem at once. The “land of Judæa” is the province as distinct from the capital. This verse points to a work in Judæa 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And John also was baptizing in Aenon,.... The Syriac and Persic versions call it "Ain", or "In you", the fountain of the dove; and the Arabic version reads it, the fountain of "Nun": and whether it was a town, or river, it seems to have its name from a fountain near it, or that itself was one, where was an abundance of water, as the text shows. There is a city of this name in the Septuagint version of Jos 15:61, and mention is made of Hazerenon in Num 34:9, but neither of them seem to be the same with this; but be it where, and what it will, it was

near to Salim; and where that was, is as difficult to know as the other, some take it to be Shalem, a city of Shechem, mentioned in Gen 33:18, but that is not the same name with this; and besides was in Samaria; and indeed is by some there thought not to be the proper name of any place. Others are of opinion, that it is the same with Shalim in Sa1 9:4, though it seems rather to be the place which Arias Montanus calls (o) "Salim juxta torrentem", Salim by the brook; and which he places in the tribe of Issachar: and might be so called, either because it was near this Aenon, and may be the brook, or river intended, by which it was; or because it was not far from the place where the two rivers, Jabbok and Jordan, met; and so the Jewish maps place near Jordan, in the tribe of Manasseh, bordering on the tribe of Issachar, a Shalem, and by it Ain-yon. And the Septuagint in Jos 19:22 mention "Salim by the sea", as in the tribe of Issachar. There is a passage in the Talmud (p), which, whether it has any regard to this Aenon, and Salim, I leave to be considered:

"the wine of Ogedoth, why is it forbidden? because of the village Pegesh; and that of Borgetha, because of the Saracene palace; and of Ain-Cushith, because of the village Salem.''

Nonnus here calls Aenon, a place of deep waters; and Salim he reads Salem; and so some copies. Aenon, where John baptized, according to Jerom (q), was eight miles from Scythopolis, to the south, and was near Salim and Jordan; and he makes Salim to be at the same distance from Scythopolis. However, John was baptizing in these parts, at the same time that Christ was teaching and baptizing: he did not leave off on that account. This was the work he was sent to do, and which he continued in as long as he had his liberty; and be chose this place,

because there was much water there; or "many waters"; not little purling streams, and rivulets; but, as Nonnus renders it, abundance of water; or a multitude of it, as in the Arabic version; see Rev 1:15 and the Septuagint in Psa 78:16, and what was sufficient to immerse the whole body in, as Calvin, Aretius, Piscator, and Grotius, on the place, observe; and which was agreeable not only to: the practice of the Jews, who used dipping in their baptisms, and purifications, as Musculus and Lightfoot assert; but to John's method and practice elsewhere:

and they came, and were baptized. The Ethiopic version renders it, "they came to him", that is, to John, "and he baptized them"; as the Persic version adds, "there", in Aenon, near Salim, in the much water there: it may be understood of the people coming both to John and Christ, and of their being baptized by them; though it seems rather to be said of John; and so Nonnus paraphrases it.

(o) Antiqu. Jud. l. 2. c. 3. (p) T. Hieros. Avoda Zara, fol. 44. 4. (q) De locis Hebraicis fol. 89. C. & fol, 94. F.

Next: John Chapter 4

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And baptized. Not Christ himself, but his disciples. See chap. iv. 2. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

§ 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.

22. Land of Judea—The country, in distinction from Jerusalem.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 22-36. 6. The swanlike song of the Baptist.

Vers. 22-26. (1) The ministry and baptism of Jesus in Judaea.

With this verse a new departure is taken, and circumstances are described which indirectly, rather than explicitly, indicate the manner of our Lord"s ministry for the larger part of a year; and they furnish opportunity for recording the last great public utterance of John the Baptist, with all its special difficulties of chronology and doctrine. After these things, related in the previous paragraphs; after, that is, the scene in the temple, and the demand for a sign, and the typical discourse of the Lord with a ruler of the Jews, from reasons not difficult to deduce from the narrative, Jesus (came) and his disciples came into the land (ghn , not cwran , as in Mar_1:5) of Judaea. Surrounded or accompanied by some of his disciples (John being one of them), Jesus left the metropolis and betook himself to the countryside. His Messianic claims were not accepted by the authorities. He did not entrust himself to the half-believers. He altered or deviated from the course hitherto adopted, and addressed himself to the less-prejudiced inhabitants of the country places in the province of Judaea. His hour was not yet come. Jerusalem and Judah were thus compared or contrasted in Ezr_2:1 Ezr_7:14 2Ch_20:18. The precise locality is not stated, though it is probable it was not far from the new scene chosen by John for the continuance of his ministry. The identification of the site of Aenon, near Saleim, does not finally determine the scene of our Lord"s abode or baptismal ministry. We are expressly told, both here and in Joh_4:3, that it was in Judaea, not Samaria, that Jesus there tarried with them, and was baptizing. The words imply a lengthened abode, and a method of ministry which, from that time, he laid aside. The statement that he administered the rite personally is in Joh_4:2 explicitly corrected. The baptism by the disciples was done, however, with the sanction and under the direction of Jesus. As the trial ministry of the twelve apostles (mentioned in Matthew 10), occurring during our Lord"s earthly life, corresponded with the first preaching of John rather than with that which followed the glorification of Jesus and the Pentecostal effusion, so this ordinance closely resembled the water baptism of John; it was a preparatory symbol, an educational rite, one that allied this early ministry to that of his great forerunner. The water baptism of Jesus corresponded in significance with the water baptism of John. They were one and the same ordinance, predictive, symbolic, anticipatory of the baptism of the Spirit. "Jesus adopted John"s baptism ere its waters forever ceased to flow, and thus he blessed and consecrated them. He took up the work of his forerunner and completed it" (Edersheim, 1:393). Weiss (with consent of Renan) admits that these reminiscences reveal their own historicity, and none more so than the return of Jesus for a time to the scenes of the activity of the Baptist. Apparently such an act conflicts with the exalted ideas the author of the Fourth Gospel entertains with reference to his Master. Thoma thinks he sees in Pauhne writings indication of Christ"s baptismal ministry, and suggests that the "Johannist" therefore finds a place for such "a washing in water by the Word" in the active word of Jesus! When our Lord, after his resurrection, referred to the baptism with the Spirit, he contrasted it with the baptism of John, and made no reference to his own temporary adoption of the same rite. All water baptism is thus placed in its true relation to the baptism of the Spirit not as the necessary preliminary of the latter, nor its indispensable seal or guarantee, but as the impressive symbol of the need of heavenly cleansing, and of the direct impact upon the soul of the power of the eternal Spirit. The length of our Lord"s residence in Judaea cannot be positively determined; but one hint may be gathered item Joh_4:35. The "four months before the harvest" indicate the arrival of the month of December, and therefore the lapse of some eight months between the cleansing of the temple and the return to Galilee. This last event, in Matthew"s Gospel Mat_4:12-17 with parallels), is associated with the imprisonment of John. The Fourth Gospel, by obvious reference to the current synoptic chronology of the commencement of the Galilaean ministry (one which made this imprisonment a note of time), shows that the period described in this Gospel, and the baptismal energy of Jesus in Judaea, and the profoundly interesting events mentioned in ch. 3 and 4, were not incompatible with admitted facts. It also suggests that the character of our Lord"s ministry in the neighbourhood of the metropolis was closely allied with that which the synoptists described as obtaining in his early Galilaean efforts. We are impressed by the solemn silence which has fallen over these eight months. It may be accounted for on the general principle of the evangelist, which was to fasten upon and preserve the memory of a few solemn moments which especially impressed his own mind, and which had been overlooked or unknown by Matthew and the other evangelists. Moreover, it is more than probable that the author of this Gospel was not with the Master during the whole of this period. There are, however, hints that the rumours of the spiritual might and gathering power of Jesus had produced a great effect upon John the Baptist, and qualified the tone of his last testimony.

The ministry of our Lord in the country districts of Judaea.

I MARK THE INCESSANT ACTIVITY OF OUR LORD. "After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.

1. He passed from the city to the country, finding, perhaps, a happy change in the simplicity and docility off the peasantry. If he is rejected in Jerusalem, he will appeal to the people of Judaea outside the religious centre. He went about every day doing good.

2. He baptized disciples.

(1) His baptism was preparatory to the establishment of his kingdom, like John"s baptism.

(2) The baptism was administered by the disciples, yet by his authority. It was less ostentatious to employ the disciples, as the ordinance involved the acceptance of himself as Saviour.

II MARK THE SUCCESS OF HIS COUNTRY MINISTRY. The baptisms implied that he had collected disciples. "All men come unto him." The success that was denied to him in Jerusalem was most marked in the places where the representatives of the reigning Pharisaism had no place.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jesus went - From the capital city, Jerusalem, into the land of Judea - That is, into the country. There he baptized - Not himself; but his disciples by his order, chap. iv, 2.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXV. First Ministry in Judæa].

XXV. FIRST MINISTRY IN JUDÆA-- JOHN'S SECOND TESTIMONY. (Judæa and Ænon.) dJOHN III. 22-36.

d22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, 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 Judæan 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 i 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]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

22. Came into the land of Judea. Left Jerusalem and went into the country districts. Tarried … and baptized. The first intimation that Jesus administered the baptismal rite. He did it through his disciples (John 4:2).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

After this

This refers to after Jesus had spoken with Nicodemus. See how you translated this in John 2:12.

Aenon

This word means "springs," as of water. (See: How to Translate Names)

Salim

a village or town next to the Jordan River (See: How to Translate Names)

because there was much water there

"because there were many springs in that place"

were being baptized

You can translate this in an active form. AT: "John was baptizing them" or "he was baptizing them" (See: Active or Passive)

translationWords

disciple

Judea

baptize

John (the Baptist)

prison

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22–36. THE BAPTISM AND FINAL TESTIMONY OF JOHN

22, 23. A mark of authenticity similar to Joh 2:12. It is impossible to suppose that these verses were written in the interests of dogma. S. John records these events, not for any theological purpose, but because he was present, and remembers them.

22. μετὰ ταῦτα. Quite vague; a less close connexion than is indicated by μετὰ τοῦτο. Contrast Joh 5:1; Joh 5:14, Joh 6:1, Joh 19:38, Joh 21:1 with Joh 2:12, Joh 11:7; Joh 11:11, Joh 19:28. Εἰς τ. Ἰουδαίαν γῆν. Occurs here only; comp. ἡ Ἰ. χώρα Mar 1:5; Act 26:20. Both phrases indicate the country as distinct from the capital. The sphere of Christ’s ministry widens; first the Temple (Joh 2:14), then Jerusalem (Joh 2:23), now Judaea, finally Galilee (Joh 4:45, Joh 6:1).

διέτριβεν … ἐβάπτιζεν. Imperfects, implying that this went on for some time. He was baptizing through His disciples (Joh 4:2): not yet in the Name of the Trinity (Joh 7:39), as ordered to the Apostles (Mat 28:19), but as 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 ministry began, and that the Apostles baptized after His ministry closed; yet “this is the one passage in which it is positively stated that our Lord authorised baptism during His lifetime” (Sanday). But how probable that the one baptism should be the offspring of the other!

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22-36.] Removal of Jesus and His disciples into the neighbourhood of the Baptist, who, upon occasion given, bears another notable testimony to Him.

22. μετὰ ταῦτα] The sequence is not immediate; for this, John uses μετὰ τοῦτο, see ch. 11:7, 11; 19:28.

τὴν Ἰουδαίαν γῆν, the rural districts of Judæa, in distinction from the metropolis.

ἐβάπτ., viz. by means of His disciples: see ch. 4:2, and note. The place is not named: perhaps He did not remain in one fixed spot.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22. μετὰ ταῦτα, the phrase with which Jn. is accustomed to introduce new chapters to his story (see Introd., p. cviii). After the ministry of Jesus in Jerusalem at the Passover and the interview with Nicodemus (2:22ff.), He moved with the disciples whom He had gathered round Him (see on 2:2) into the country districts of Judæa, εἰς τὴν Ἰουδαίαν γῆν (the only occurrence in the N.T. of this descriptive phrase; cf. Mar 1:5), and He stayed there with them, baptizing. Probably the locality was somewhere near the fords in the neighbourhood of Jericho.

διατρίβειν occurs in N.T. elsewhere only in Acts (but see on 11:54). The imperfect tenses διέτριβεν … ἐβάπτιζεν imply that Jesus and His disciples made a stay of some duration in the district. Here, and at 3:26, 4:1, it is said that Jesus baptized people; but the editor’s correction at 4:2 states that Jesus did not baptize in person, that being the work of His disciples. This is the only ascription in the N.T. of a ministry of baptism to Jesus, whether in person or with the aid of others (see on 4:2). But there is no historical improbability about it. He had Himself submitted to baptism at the hands of John, thus (at the least) giving the seal of His approval to the ministry which John was exercising. His first disciples were taken from among the disciples of John. There is no question, at this stage, of Christian baptism, i.e. of baptism as a sacramental rite. That was only to be instituted after His Resurrection (Mat 28:19); cf. 7:39. The baptism of John was symbolic of a cleansing of the soul (cf. 3:25 below), and making a fresh start in the spiritual life. “Repent ye” was an early message of Jesus (Mar 1:15), as it was the chief message of John Baptist. See further on 4:2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The land of Judaea [την ιουδαιαν γην] . 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 [εβαπτιζεν] . The imperfect tense agrees with the idea of tarrying. He continued baptizing during His stay.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.