They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”
He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.”
The ones who had been sent were from the Pharisees. They asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?”
John answered them, “I baptize in water, but among you stands one whom you don’t know. He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” These things were done in Bethany beyond the Jordan, where John was baptizing.
John Calvin 1540 · Public Domain On vv23–28 23. The voice of him who crieth. As he…
23. The voice of him who crieth. As he would have been chargeable with rashness in undertaking the office of teaching, if he had not received a commission, he shows what was the duty which he had to perform, and proves it by a quotation from the Prophet Isaiah 60:3. Hence it follows that he does nothing but what God commanded him to do. Isaiah does not, indeed, speak there of John alone, but, promising the restoration of the Church, he predicts that there will yet be heard joyful voices, commanding to prepare the way for the Lord. Though he points out the coming of God, when he brought back the people from their captivity in Babylon, yet the true accomplishment was the manifestation of Christ in flesh. Among the heralds who announced that the Lord was at hand, John held the chief place.
To enter into ingenious inquiries, as some have done, into the meaning of the word Voice, would be frivolous. John is called a Voice, because he was enjoined to cry. It is in a figurative sense, undoubtedly, that Isaiah gives the name wilderness to the miserable desolation of the Church, which seemed to preclude the return of the people; as if he had said, that a passage would indeed be opened up for the captive people, but that the Lord would find a road through regions in which there was no road. But that visible wilderness, in which John preached, was a figure or image of the awful desolation which took away all hope of deliverance. If this comparison be considered, it will be easily seen that no torture has been given to the words of the prophet in this application of them; for God arranged everything in such a manner, as to place before the eyes of his people, who were overwhelmed with their calamities, a mirror of this prediction.
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.
Geneva Bible translators 1599 · Public Domain On vv24–26 Christ is the author of baptism, and not John:…
Christ is the author of baptism, and not John: and therefore the force thereof consisteth not in John, who is the minister, but wholly in Christ the Lord.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–28 22 Then said they unto him, Who art thou?…
22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
Ver. 22. Who art thou? that we may give answer] They would not be soon said or satisfied. How much more should God’s messengers go through stitch with their errand and ambassage; binding men’s sins upon their consciences if they be stubborn or stupid; and having in a "readiness to revenge all disobedience?" 2Co 10:6. When the Aequi and Volsci (a certain people in Italy) bade the Roman ambassador in scorn ad quercum dicere, se interim alia acturos, tell their tale to the oak that stood by, they had somewhat else to do than to hear him. He presently replied, Et haec sacrata quercus audiat, foedus a vobis esse violatum: Let this consecrated oak hear and bear witness that you have broke your covenant, and shall dearly answer it. (Livy.)
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.
Matthew Poole 1685 · Public Domain On vv22–28 Hitherto John had given them only a negative answer,…
Hitherto John had given them only a negative answer, and told them who he was not; he was neither Christ, nor the Elias, nor that prophet they expected; neither any of the old prophets risen from the dead; nor any prophet at all in a strict sense (as were the prophets of the Old Testament): they press him to a direct, plain, positive answer, that they might give an answer to those that sent them, who did not send them to inquire what he was not, but what he was. And there were various talks and discourses of the people about him, which they were not willing to take up and run away with; but they desired to have it from himself.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22, 23, 24, 26, 27, 28 Then said they unto him, who art thou?.... Since,…
Then said they unto him, who art thou?.... Since, as yet, he had only answered in negatives, who he was not, that he was not the Christ, nor Elias, nor that prophet; they desire he would give them a positive account who he was:
that we may give answer to them that sent us; that their labour might not be in vain; that they might not come so far for nothing, without knowing who he was; and that they might be capable of giving an account of him to the sanhedrim:
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what sayest thou of thyself? they insisted on it, that he would openly, and honestly declare who he was, and what was his office and business; that from his own mouth, and not from the opinion and conjectures of others, they might represent him in a true light to those who had deputed them on this errand.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv23, 24, 25, 26, 28 He said - I am that forerunner of Christ…
He said - I am that forerunner of Christ of whom Isaiah speaks. I am the voice - As if he had said, Far from being Christ, or even Elijah, I am nothing but a voice: a sound that so soon as it has expressed the thought of which it is the sign, dies into air, and is known no more. Isaiah xl, 3.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22, 23, 25, 26, 27, 28 Verse 22. That we may give an answer to…
Verse 22. That we may give an answer to them that sent us.] These Pharisees were probably a deputation from the grand Sanhedrin; the members of which, hearing of the success of the Baptist's preaching, were puzzled to know what to make of him, and seriously desired to hear from himself what he professed to be.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v24 Joh 1:24-28. They which were sent were of the…
Joh 1:24-28. They which were sent were of the Pharisees — Who were peculiarly tenacious of old customs, and jealous of any innovations, (except those brought in by their own scribes,) unless the innovator had unquestionable proofs of divine authority. Add to this, the decisions of the Pharisees were held by the common people as infallible. And, as their sect had declared that only proselytes were to be baptized, on this account also they found fault with John for baptizing; saying, Why baptizest thou then — Without any commission from the sanhedrim; and not only heathen, (who were always baptized before they were admitted to circumcision,) but Jews also? if thou be not that Christ, nor Elias, &c. — The Jews, it seems, had conceived an opinion that they were all to be baptized when the Messiah came, either by himself, or by some of his retinue, because it was said, (Zec 13:1,) In that day there shall be a fountain opened to the house of David, &c., for sin and for uncleanness. They thought that John’s altering, in this manner, their institutions, was an exercise of authority which, by his own confession, did not belong to him. John answered, I baptize you with water — To prepare you for the Messiah; I call you to repentance and amendment of life, and admit the penitent to my baptism, to represent to you that reformation of conduct and purity of heart which are requisite, in order to the reception of him. Hereby also John showed, that Jews as well as Gentiles must be proselytes to Christ; and that the former, as well as the latter, stood in need of being washed from their sins. I baptize you: but observe, it is with water only, which cannot cleanse you from your sins, as the washing predicted by Zechariah will do. But there standeth one among you, &c. — That more efficacious baptism will be dispensed unto you by the Messiah, who is at present among you, though you do not know him, because he has not manifested himself. He coming after me is preferred before me, whose shoes, &c. — Besides, in dignity the Messiah is infinitely my superior, for I am not worthy to be his servant, or to do him the meanest offices. These things were done in Bethabara, where John was baptizing — Consequently, in the presence of a great multitude of people. The word, Bethabara, signifies, the house of passage. It lay near that part of the river which was miraculously dried up, that the Israelites, under the command of Joshua, might pass over into Canaan. See Jos 3:6, and Jdg 12:6.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv23–28 I am the voice ... - See the notes…
I am the voice ... - See the notes at Mat 3:3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 26 The voice of one crying in the wilderness. See…
The voice of one crying in the wilderness. See Matthew iii. 3.; Mark i. 3.; Luke iii. 4.; and Isaias xl. 3. by all which John was his immediate precursor. (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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25, 26, 28 Why baptizest thou, if not, &c.--Thinking he disclaimed any…
Why baptizest thou, if not, &c.--Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv23, 24, 26, 28 23. I am the voice—John’s answer, while it evades…
23. I am the voice—John’s answer, while it evades all their malice, invests him with the dignity of being foretold by ancient prophecy. He humbly yet sublimely pronounces himself to be not the WORD, but a voice; yet what a voice! the heraldic voice of a divine warning to prepare the way for the great King.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–28 22. Who art thou?] They continue asking as to…
22. Who art thou?] They continue asking as to his person; he replies as to his office. In the presence of the Messiah the personality of His Forerunner is lost.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–28 (22) That we may give an answer.—He has given…
(22) That we may give an answer.—He has given the “No” to all the ideas they had formed of him. There is nothing left to them but to draw the definite statement from himself, or to return to their senders empty handed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22, 23, 24, 25, 26, 28 Vers. 22, 23. (2) He defines his position, positively.
Vers. 22, 23. (2) He defines his position, positively.
They said therefore (note the demonstrative force of oun) to him (as a consequence of his repeated threefold negative), Who art thou? Explain yourself, that we may give an answer to those who sent us; (see Joh_20:21, on the two verbs apostellw and pempw) What sayest thou concerning thyself? Our suppositions about thee are all repudiated one by one, hast thou any information to render to the supreme court of judicature?
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22, 24, 26 What sayest thou of thyself?
Joh_1:22-23
What sayest thou of thyself?
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I. THE CIRCUMSTANCES WHICH MADE THE MAN. John was the transition point between the old and the new. The old religion was breaking up as was evident in the multiplication of sects, like the multiplication of the sects before the Reformation showed that it was near. Four divisions of society:
1. The Pharisees. The formalists of their day they endeavoured to keep religion alive by retaining the past. It is an evidence of something gone when antiquarians collect and prize relics. Pharisaism is the religion of habit.
2. The Sadducees: Rationalists, cold of heart and clear in intellect. Sadduceeism is a reaction against Phariseeism in every age. Rationalism is a dry, critical, negative spirit which protests against all that cannot be proved. The religion of the intellect merely.
3. The Essenes: They could bear neither formalism nor scepticism. Mystics who went out into the wilderness to find God in contemplation. Their creed God must be felt, their religion one of feeling.
4. The Herodians: A political party who turned aside from religious questions to those which concerned mans social and political existence.
II. THE MAN JOHN.
1. It was impossible for John to join the Pharisees. How, with his impatience of all that was unreal and his iron earnestness, could he belong to those whose life was droned away in litanies and genuflexions?
2. Nor can we conceive him resting in mere Sadducaic negations; satisfied with their cold intellectualisms and protests against superstition?
3. Nor could that iron man dream life away with the Essenes.
4. As for the Herodians--surely for one whose life was so real, a patriots life offered what was wanted. But John yearned not for civil liberty, but a kingdom of God. He loved humanity more than men, and could find no career in mere politics. It is only in the consideration of such circumstances that Johns peculiar life becomes intelligible.
III. His MISSION.
1. The preparation. Thirty years preparation for one years work.
(1) Consider the testimony of such a life to the existence of another world;
(2) In the wilderness he measured the worth of society, with its conventionalities and parties, as one sees how the battle goes while he is in it; no one ever understood the world except by getting out of it;
(3) The Spirit of God passed into life and action in Him, and made Him intensely real. Only real men can deal witch real questions, and the real questions of to-day are not the frivolous ones discussed in religious journals, but what is God and where. What is human life? Whither are we tending?
2. The mode in which John prepared the way for Christ.
(1) He calls himself a voice: an articulate expression. Four centuries had passed and no one could speak the word Repent, if the kingdom of God is to come. Regenerated society comes not from regenerated institutions; but regenerated hearts produce both. But none till John had found the tongue to express this. He spoke out what the world wanted. Distinguish between eloquence and fluency. Fluency John had not: short, sharp, decisive words were his. No ornament or trick of oratory there. Let us not covet fluency but eloquence, the gift of speaking the right thing, at the right time, in the right way.
2. He was a voice crying Prepare, etc. He was s leveller.
(1) The mountain of caste stood in the Kings way. John said, I tell you God is able of these stones to raise up children unto Abraham, and the mountain fell.
(2) The mountain of religious sectarianism, O generation of Vipers, levelled that.
(3) The mountain which gave impunity to wrong doing. Johns rebuke of Herod brought that down. Notice the wondrous way in which all fell together at that mighty voice. (F. W. Robertson, M. A.)
The answer of the Baptist
He had come
I. TO ANNOUNCE THAT GOD WAS ABOUT TO COME AS HE NEVER CAME BEFORE.
1. This was Isaiahs belief, and when John accentuated it he knew that the Divine visitation was near. Had the prophet suspected the delay he would have wondered, and knowing it, doubtless John wondered. Do we? Let us then remember that God always takes His time. If He wants to make a weed, that does not take Him long: if He wants to make an oak, that is more tedious business; if He wants to save a world it takes Him longer still.
2. The Baptist did not imply that God was absent, but that He was about to be manifested. Hitherto it had been winter; the Sun of righteousness had been comparatively hidden. Now He was to arise with healing in His wings.
3. Christ came for
(1) The worlds enlightenment;
(2) The subjugation of men;
(3) The saving of the world.
II. TO BID MEN GET READY FOR HIM. Make straight the way. That was mans work. If God had compelled men to prepare that would have ensured the frustration of His purposes. Gods will is that men should do His will willingly. Three great barriers.
1. Thoughtlessness: It was troublesome to think about Christ sufficiently to see the validity of His claims; so now.
2. Pride: The Jews could not bring themselves to confess their need of a Saviour.
3. Worldliness. (H. W. Burgoyne, M. A.)
The voice crying in the wilderness
I. WHERE THE VOICE CRIED. In the wilderness.
1. Locally:
(1) Generally, the wilderness of Judaea (Mat_3:1);
(2) Particularly, Bethany beyond Jordan.
2. Metaphorically: in the moral desert of Judaea Israel was a wilderness, and Zion a desolation. The Hope of Israel survived only in the breasts of a Luk_1:25). The deepest corruption and the basest hypocrisy reigned among the priesthood (Mat_23:13; Mat_23:39). The people were sunk in social and moral degradation (Mat_3:8; Luk_7:7-14). The intellectual classes were ostentatiously sceptical (Mat_22:23; Act_23:8).
II. THE PROPHETIC VOICE IS SUITABLE FOR AND DEMANDED BY THE SPIRITUAL WASTES OF SOCIETY. There the prophet should cry aloud and spare not (Isa_58:1).
III. THE QUALITY OF THE VOICE.
1. Lonely.
2. Authoritative.
3. Directive.
4. Arrestive. (T. Whitelaw, M. A.)
Only a voice
Christ was a surprise to the world. God prepared the world for this by the ministry of the Baptist. The world has now become accustomed to the story of redemption. But the proclamation of the coming of the King in His glory is still a surprise. It runs counter to all human plans of development, is contradictory to the pride and self-confidence of men, and stands in the same relation to our ministry as did the coming of Christ as a Redeemer to that of the Baptist. That we may rightly fulfil this most responsible office, let us look at the outline of his work. These parallel and coincident offices are
I. AN ORDINANCE, NOT AN OUTGROWTH. Its origin is traced to mystery. It is not in harmony with the other voices of the world, but introduces a discord with other utterance, as students of history criticise the record. Heaven, not earth, is its source. It came by Divine ordinance, not through human development. The law of its appointment was such in John the Baptist, and is to be such in our living.
1. The motive of its fulfilment is of God.
2. The reward of fidelity is equally of Divine ordinance--does not come by natural outgrowth. The heralds work will have little accumulation of visible results. The reward is beyond. Soon shall we forget the ingratitude of earth.
II. IT IS THE INSTRUMENTALITY OF ANOTHERS INDIVIDUALITY. As if he had said, I am the mouthpiece of one proclaiming.
1. The breath of God is the power by which our work is accomplished. Said Paul, I live, yet not I, but Christ liveth in me.
2. The words are of God, though ours be the voice. And may I add to this thought, the very tone of such a voice is of God.
III. Finally, ALL THIS IS COMBINED IN TESTIMONY. There was the simplicity of sincerity in this man. Christian workers, make it true in your own experience that ye are for Christ without qualification; and let man be helped by the testimony that springs from this deep sincerity.
1. Self-forgetful living is the first element in such testimony.
2. In such testimony there must be detaching influence. John the Baptist did not attach disciples to himself. He pointed to the Lamb of God, and his disciples left him and followed Jesus.
3. There must be plainest teaching. John the Baptist preached a single sermon, twice the same day; but while he had that sermon he needed no new one. Behold the Lamb of God, etc. It was blessed to his hearers because it was emphasized by sincerity and consecration. Peter and Andrew knew his meaning, and comprehended that there was more in his utterance than even the words had phrased. Let us enter into this harmony of service, so that our speech shall be sustained by our silence; our conscious influence be in harmony with that which is unconscious and undesigned among our fellow-men.
Conclusion: I speak to
1. Christians that they may bear their testimony to the manifested and coming King.
2. Those who are not Christians. The voice of Christ speaks to you to-day. What answer will you give? (S. H. Tyng, D. D.)
Self out of sight in the preacher
Rev. Dr. Andrew A. Bonar in Christian Growth, an address to Christians at Glasgow, said: Some years ago, a zealous and devoted eider, now gone to glory, was pushing his way one evening to be in time for a workers meeting. Taking his place in the meeting, he noticed how the conversation was going on, and rose to give a word. He said, In coming along I saw a crowd at a shop door in Argyle Street. I pressed in among the crowd to see what was attracting the attention. There was a large picture in the hands of the auctioneer; and he, with great skill, was holding it up to view; and, standing behind his picture so as to be completely hid, was inviting the attention of the company to every remarkable point in the painting. All the while I never got a glimpse of the man himself. That is the way to preach Christ. Self, out of sight--Christ held forth.
An uncouth messenger, but a glorious message
A lady, who was in Richmond at the time of the siege, tells of the delight with which she received a note torn from a soldiers pocketbook, and grimed all over with gunpowder; but which assured of the safety of the town. The medium was nothing; the message was everything. (H. O. MacKey.)
A ministers work
My barque is but a little fishing boat, whose business it is to fish for the souls of men; my gifts fit me only to be such a coasting vessel as may carry corn from port to port to feed those who hunger for satisfying bread. (C. H. Spurgeon.)
The Baptist and the Bible
I. JOHN HAD LEARNED TO READ HIS BIBLE. It is a good thing to be able to quote from Scripture. To buy a Bible and treasure it as an ornament is good as far as it goes; but the book must be read so as to be remembered if it is to be of service. It is just possible that had we been in the Baptists place we should have had some difficulty in making our memory of Scripture serve us. The Bible is crowded out by the multiplication of books, the very best of which is not to be named beside it.
II. JOHN BELIEVED IN PROPHECY. The question arose, doubtless, as to whether the New Teacher was orthodox. His testimony, however otherwise disagreeable, showed that he was loyal to the traditions of his religion and country. It is a great trouble to some people to believe in the Jewish prophets.
III. John believing in prophecy REGARDED HIMSELF AS THE FULFILMENT OF IT. It is not every man who, being asked who and what he is, can turn to the Scripture and find the answer there. The remembrance that God was working according to a great plan, and that he was part of that plan, must have given him a noble self-consciousness. In this the Baptist was not wholly singular. Although our names may not be in the Bible, we are as much a part of Gods plan as John was. Believe, then, that as truly as God sent the Baptist He sent you. (H. W. Burgoyne, B. A.)
John in the wilderness
Losing the solaces of an earthly home, he found in God an everlasting portion. Like a single trunk of an Alpine tree rising solitary from between the interstices of some lonely rock and throwing its branches over the cataract. You look for soil, there is scarcely any to be seen; and yet that gnarled root has fastened its tenacious grasp on the bare stone, and tossed its green branches in the air, as if it needed nothing but the breath of heaven for its support. So this soul flourished where less hardy spirits would have starved, and breathed freely the atmosphere of heaven while yet upon earth. (F. W. Robertson, M. A.)
Make the paths straight
This is what the sun says. He comes to us every morning, and stays with us all day long, but if it were not for the preparation and reception in the way of opening shutters and raising blinds, we should lose very much of his blessing. All the world over, before a blessing can be enjoyed there must be a fitness to receive it. If you take a blind man into a picture-gallery, what good do you do? The beauty of the pictures is there, but the man is unaffected by it; its way into the mans soul has not been made straight. You may play all manner of beautiful music, but if your audience is deaf, you play only for yourself; the way of the music is not made straight except into your heart. And the result will be just the same if the blindness and deafness are not natural but assumed. If the man in the picture-gallery is only covering his eyes with his hands, he is as good as blind; and if the people in the concert-room are only putting their fingers into their ears, they are as good as deaf. So it was, alas! so it is, with the people and Jesus. (H.W. Burgoyne.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv24, 25, 26, 28 24. Were of the Pharisees. See notes on Matt.…
24. Were of the Pharisees. See notes on Matt. 3:7.
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.
Paul E. Kretzmann 1924 · Public Domain On v24 The question concerning John’s baptism:
The question concerning John’s baptism:
v. 24. And they which were sent were of the Pharisees.
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v. 25. And they asked him and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
v. 26. John answered them, saying, I baptize with water; but there standeth One among you whom ye know not;
v. 27. He it is, who, coming after me, is preferred before me, whose shoe’s latchet I am not worthy to unloose.
v. 28. These things were done in Bethabara, beyond Jordan, where John was baptizing.
The sect of the Pharisees was very strict in the observance of all rules and regulations concerning worship and the proprieties of service. The testimony of John relating to his specific work did not interest them, but the authority for his baptizing was a matter of much concern to them. The Jewish leaders of Jerusalem knew nothing of this man’s work; he had not asked their sanction. And so the delegates challenge his right to baptize, since by his own confession he is neither Christ, nor Elijah, nor that prophet. Since the answer to the question of the Pharisees was included in the passage from Isaiah, John was content with the opportunity of pointing to Jesus, and thus fulfilling his work. He puts himself and his baptism into deliberate contrast with Christ, and the baptism which Christ would employ in due time. John baptized with water. Through the water of baptism he confirmed and sealed his preaching unto repentance. He admonished the people of Israel that they were in need of a cleansing from sins. Those that were baptized by John confessed their sins. But still the baptism of John, though a means of grace, was of a preparatory nature; it pointed forward to the fulfillment of the redemption in Christ. And the Messiah was even then in the world, He was living in the midst of the Jewish people, though as yet unknown to them. He was the one that was after John in point of time, but in reality, and by virtue of His person and office, He surpassed His herald. And well John knew this, for he did not consider himself worthy of unlacing the straps of His sandals, and thus of performing the work of a slave for the Master. There was an unbridgeable abyss between divinity and humanity, between God and man. These things took place on the eastern side of the river Jordan, in a village or valley called Bethabara, at a ford which enabled travelers to cross over into Batanea. Note: John’s example in confessing Christ before the enemies of true salvation should encourage the Christians of all times to stand up courageously for Christ.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 24, 26 Connecting Statement:
Connecting Statement:
John continues to speak with the priests and Levites.
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they said to him
"the priests and Levites said to John"
we ... us
the priests and Levites, not John (See: Exclusive and Inclusive "We")
He said
"John said"
I am a voice, crying in the wilderness
John is saying that Isaiah's prophecy is about himself. The word "voice" here refers to the person who is crying out in the wilderness. AT: "I am the one calling out in the wilderness" (See: Metonymy)
Make the way of the Lord straight
Here the word "way" is used as a metaphor. AT: "Prepare yourselves for the Lord's arrival the same way that people prepare the road for an important person to use" (See: Metaphor)
translationWords
lord
Isaiah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv22, 24, 25, 27 1:22-23 Then who are you? John the Baptist simply…
1:22-23 Then who are you? John the Baptist simply wanted to be known as a voice shouting in the wilderness (see Isa 40:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.