John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized; for John was not yet thrown into prison. Therefore a dispute arose on the part of John’s disciples with some Jews about purification. They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him.”
John answered, “A man can receive nothing unless it has been given him from heaven. You yourselves testify that I said, ‘I am not the Christ,’ but, ‘I have been sent before him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. This, my joy, therefore is made full. He must increase, but I must decrease. He who comes from above is above all. He who is from the earth belongs to the earth and speaks of the earth. He who comes from heaven is above all. What he has seen and heard, of that he testifies; and no one receives his witness. He who has received his witness has set his seal to this, that God is true. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. The Father loves the Son, and has given all things into his hand. One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
John Calvin 1540 · Public Domain On vv25–36 25. A question then arose. Not without a good…
25. A question then arose. Not without a good reason does the Evangelist relate that a question arose from the disciples of John; for just in proportion as they were ill-informed about doctrine, they are so much the more eager to enter into debate, as ignorance is always bold and presumptuous. If others had attacked them, they might have been excused; but when they themselves, though unfit to maintain the contest, voluntarily provoke the Jews, it is a rash and foolish proceeding. Now the words mean, that “the question was raised by them;” and not only were they to blame for taking up a matter which they did not understand, and speaking about it rashly and beyond the measure of their knowledge; but another fault — not less than the former — was, that they did not so much intend to maintain the lawfulness of Baptism as to defend the cause of their master, that his authority might remain unimpaired. In both respects, they deserved reproof, because, not understanding what was the real nature of Baptism, they expose the holy ordinance of God to ridicule, and because, by sinful ambition, they undertake to defend the cause of their master against Christ.
It is evident, therefore, that they were astonished and confounded by a single word, when it was represented to them that Christ also was baptizing; for while their attention was directed to the person of a man, and to outward appearance, they gave themselves less concern about the doctrine. We are taught, by their example, into what mistakes those men fall who are actuated by a sinful desire to please men rather than by a zeal for God; and we are likewise reminded that the single object which we ought to have in view and to promote by all means is, that Christ alone may have the pre-eminence.
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About purifying The question was about purifying; for the Jews had various baptisms and washings enjoined by the Law; and not satisfied with those which God had appointed, they carefully observed many others which had been handed down from their ancestors. When they find that, in addition to so great a number and variety of purifyings, a new method of purifying is introduced by Christ and by John, they look upon it as absurd.
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 vv25, 27, 31, 32, 35, 36 Satan inflameth the disciples of John with a fond…
Satan inflameth the disciples of John with a fond emulation of their master, to hinder the course of the Gospel: but John being mindful of his office, doth not only break off their endeavors, but also taketh occasion thereby to give testimony of Christ, how that in him only the Father hath set forth life everlasting.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv23–36 23 And John also was baptizing in Aenon near…
23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.
Ver. 23. And John also was baptizing] Here ministers may learn not to be wanting to their duties, though God stir up others about them of greater parts and better success to obscure them. Verbi minister es, hoc age, was Mr Perkins’ motto. Summum culmen affectantes, satis honeste vel in secundo fastigio conspiciemur, saith Columella. And, prima sequentem, honestum est in secundis, tertiisve consistere, saith Cicero. Every man cannot excel, nor is it expected.
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 vv23–36 Aenon is here said to be
Aenon is here said to be
near Salim: it was the name of a city, as some think; others say, a river or brook near that city: neither the river nor the city are elsewhere mentioned in Scripture; but topographers place it on the eastern part of the lot of Manasseh, not far from Bethshan or Scythopolis. There John was baptizing; because this Aenon was a brook or river that had much water, which in Judea was rare. There is no water more holy than the other. John baptized in Jordan, and in Bethabara, and in Aenon. The ordinance sanctified the water, but did not require consecrated water for the due administration of it. It is from this apparent that both Christ and John baptized by dipping the body in the water, else they need not have sought places where had been a great plenty of water; yet it is probable that they did not constantly dip, from what we read of the apostles baptizing in houses, Act 9:17,18; 10:47,48. The people came to John and were baptized, that is, great numbers of them did so.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv25, 27, 32, 35, 36 Observe here, What a spirit of envy there was…
Observe here, What a spirit of envy there was in John’s disciples against Christ, upon account of the multitude of his followers: He that was with thee beyond Jordan, baptizeth, and all men come to him.
Where note, 1. How meanly John’s disciples think and speak of our Saviour, compared with John their master. They do not so much as allow him a name, or give him any title, but He that was with thee beyond Jordan, the same baptizeth.
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Observe, 2. How they intimate, as if Christ had received all his credit and reputation from their master John: He to whom thou bearest witness, baptizeth; as if they had said, "This man whom the people flock after, neglecting thee and thy disciples, is much inferior to thee; for he came to thee, thou didst not go to him; thou baptizedst him, he did not baptize thee; thou gavest testimony to him, he did not give testimony to thee."
Whence we observe, What a bitter spirit of envy and emulation there has always been amongst the ministers of the gospel, even from the very first plantation of the gospel, which causes them to look upon the exalted parts and gifts of others, as a diminution and debasing of their own; but why should as the prospering of the work of God, in one minister’s hand, be matter of repining unto others? Shall not God honour what instruments he pleaseth? And will he not reward all his faithful labourers, according to their sincerity, not according to their success.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv25–36 And they came unto John,.... The Persic version reads,…
And they came unto John,.... The Persic version reads, "he came unto John"; that disciple that had the controversy with the Jew about purifying, who not knowing well how to answer him, and which might be the case of more, applied to John:
and said unto him, Rabbi; or "master"; or, "our master"; as the Syriac and Persic versions read, which was a title of great respect, and reverence, and much in use in those times; See Gill on Mat 23:7, Mat 23:8. The Arabic version joins this word to the following clause, and applies it to Christ, rendering it thus, "the master that was with thee beyond Jordan"; which is making them to speak more honourably of Christ than they intended; for though they speak very respectfully to John, yet with much disdain and neglect of Christ; not so much as mentioning his name, or using any term of honour or respect; only saying,
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he that was with thee beyond Jordan; namely, at Bethabara; who came from Galilee to Jordan, unto John, to be baptized by him, and who was baptized by him; and for some little time continued with him, and attended on his ministry; and as they thought, was a disciple of John's:
to whom thou bearest witness; that he was before him, and to be preferred unto him; and that he was the Lamb of God, and even the Son of God; suggesting, that by this testimony of his, Christ had gained all the credit and reputation he had; and that therefore he had done a wrong thing in enlarging so much in the praise and commendation of him:
behold the same baptizeth; takes upon him to administer the ordinance of baptism; at least gives orders to administer it; which John's disciples thought was the proper, and peculiar business of their master; and therefore speak of this as an intrusion into his office, and an entering into his province; and an assuming that which only belonged to him: and what gave still more uneasiness, and increased the complaint, was,
and all men come to him; that is, "many", as the Syriac and Persic versions render it, even more than came to John; see Joh 4:1. Large multitudes from all parts flocked to hear Christ preach, and great numbers were made disciples by him, and then baptized. That he should baptize, gave them great offence; and that he was so followed, raised their envy; and his being so near to John, might add to their uneasiness. It is a rule with the Jews, that
"it is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel.''
And they say, that
"a disciple that teaches before, or in the presence of his master, is guilty of death (r).''
(r) T. Hieros. Sheviith, fol. 37. 3.
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, 25, 27, 29, 30, 31, 32, 33, 34, 36 John also was baptizing - He did not repel…
John also was baptizing - He did not repel them that offered, but he more willingly referred them to Jesus.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 25, 26, 27, 29, 30, 31, 32, 33, 34, 35, 36 Verse 23. In AEnon] This place was eight miles…
Verse 23. In AEnon] This place was eight miles southward from Scythopolis, between Salim and Jordan.
There was much water] And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at AEnon. The consideration that they dipped themselves, tends to remove the difficulty expressed in Clarke's note on "Mt 3:6". See the observations at the end of Mark.
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 vv25, 27, 30, 32, 35 Joh 3:25-26. Then there arose a question — Or…
Joh 3:25-26. Then there arose a question — Or a dispute; between some of John’s disciples and the Jews — Or rather, a certain Jew: for, “though the common editions read Jews, the greater number of MSS., among which are some of the most valuable, some ancient expositors also, and critics read, a Jew, in the singular; with which agrees both the Syriac versions. To which may be added some of our best modern critics, as Grotius, Cocceius, Hammond, Mill, and Wetstein.” — Campbell. About purifying — That is, as appears from the sequel, about baptisms, and other legal ablutions. The Jews called all sorts of ablutions, prescribed by their teachers, purifications. The subject, therefore, of this debate, seems to have been, how Jesus, who had been himself baptized by John, came to rebaptize John’s disciples, (Act 19:4-5,) that is, assume greater authority than John, and virtually declare that his baptism was inefficacious for the purposes of purification. And they came unto John — The Baptist’s disciples, though they had often heard their master speak on the subject, not understanding the subserviency of his ministry to that of Jesus, were unable to give their antagonists a satisfactory answer, so they came and proposed their question to John himself; and said, He to whom thou barest witness — Gavest such an honourable testimony; behold, the same baptizeth — People that come to him from all parts, yea, even such as have before received thy baptism. They seem to have been apprehensive that this would cause John’s baptism to be neglected, and would tend to the injury of his character.
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 vv23–36 In Enon - The word “Enon,” or “Aenon,” means…
In Enon - The word “Enon,” or “Aenon,” means “a fountain,” and was doubtless given to this place because of the fountains there. On the situation of the place nothing certain has been determined. Eusebius places it eight Roman miles south of Scythopolis or Bethshan, and 53 miles northeast of Jerusalem.
Near to Salim - It would seem from this that Salim was better known then than Enon, but nothing can be determined now respecting its site. These places are believed to have been on the west side of the Jordan.
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Because there was much water there - John’s preaching attracted great multitudes. It appears that they remained with him probably many days. In many parts of that country, particularly in the hilly region near where John preached, it was difficult to find water to accommodate the necessities of the people, and perhaps, also, of the camels with which those from a distance would come. To meet their necessities, as well as for the purpose of baptizing, he selected a spot that was well watered, probably, with springs and rivulets. Whether the ordinance of baptism was performed by immersion or in any other mode, the selection of a place well watered was proper and necessary. The mention of the fact that there was much water there, and that John selected that as a convenient place to perform his office as a baptizer, proves nothing in regard to the mode in which the ordinance was administered, since he would naturally select such a place, whatever was the mode.
Where numbers of people came together to remain any time, it is necessary to select such a place, whatever their employment. An encampment of soldiers is made on the same principles, and in every camp-meeting that I have ever seen, a place is selected where there is a good supply of water, though not one person should be immersed during the whole services. As all the facts in the case are fully met by the supposition that John might have baptized in some other way besides immersion, and as it is easy to conceive another reason that is sufficient to account for the fact that such a place was selected, this passage certainly should not be adduced to prove that he performed baptism only in that manner.
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, 29, 30, 31, 32, 33, 34, 35, 36 Salem. A town situated upon the river Jordan, where…
Salem. A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)
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 vv23, 24, 25, 26, 27, 31, 32, 33, 34, 35, 36 Ænon . . . Salim--on the west of Jordan.…
Ænon . . . Salim--on the west of Jordan. (Compare Joh 3:26 with Joh 1:28).
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 vv23–36 23. John also was baptizing—The two great masters, the…
23. John also was baptizing—The two great masters, the stern and sorrowful John, and the serene and winning Jesus, are neighbouring baptizers, but silent apparently (as in nearly all their previous lives) towards each other. This, as their language of each other shows, arises from no uncongenial feeling between them.
But why did Jesus commence baptizing, and so soon cease? Why did John continue baptizing after Jesus commenced? The answers to both questions are the same. Both these baptisms were initiatory; being an intended ceremonial purifying of Israel for her Messiah, a consecration of her body and spirit to him. Of the same import was the cleansing of the temple. But the hierarchy of Israel, the representatives of the nation and Church, rejected both, and the solemn rite ceased until renewed, and extended to embrace the world, at the ascension of Jesus. The baptism of Jesus and of John, having the same object, could be properly continued and terminate together.
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In Enon—That is, a place of fountains. In Palestine the same word Ain, is the ordinary term for a spring or a watering place. In that dry country, travelling companies find it very important to make their stoppages at some Ain. Hence John would find a place well watered absolutely necessary for the immense numbers of people, with their animals, who attended his baptism,
Near to Salim—The best tradition decides this place to have been eight Roman miles south of Scythopolis or Bethshan. The only objection to admitting this to be the locality, is the fact that it is within the boundaries of Samaria. But we have elsewhere remarked that John is at this time at the zenith of his prophetic inspiration, a true successor of the Isaiah who could see in the Messiah a Light to lighten the Gentiles; a fit harbinger to the Jesus whose very next bright spot would be in that very Samaria. Joh_4:4.
Much water—Greek, many waters, that is, many springs and rivulets. Whatever the mode of the baptism, or whether there was any baptism at all, these water conveniences would be very essential for the assembled multitudes.
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 vv23–36 23. John also was baptizing] Not as a rival…
23. John also was baptizing] Not as a rival to the Messiah, but still in preparation for Him. Although John knew that the Messiah had come, yet He had not yet taken the public position which John had expected Him to take, and hence John was by no means led to suppose that his own office in preaching repentance was at an end. There is no improbability in Jesus and John baptizing side by side. But with this difference; Jesus seldom, if ever, administered His own baptism; John apparently always did administer his.
Aenon] The name means ‘springs.’ The identifications of both Aenon and Salim remain uncertain. The most probable conjecture is the Wâdy Fâr’ah, running from Mount Ebal to Jordan, an open vale, full of springs. There is a Salim three miles south of the valley, and the name of Aenon survives in ’Ainûn, a village four miles north of the waters.
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much water] For immersion; the Greek means literally many waters. The remark shews that these places were not on the Jordan. It would be gratuitous to say of the Jordan that ‘there was much water there.’
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 vv23–36 (23) Ænon near to Salim.—The latter place was clearly…
(23) Ænon near to Salim.—The latter place was clearly well known at the time, and regarded as fixing the locality of the former. It has been usual to follow Jerome and Eusebius, who fix the place in the valley of the Jordan, eight miles south from Bethshan, or Scythopolis. (See quotation from the Onomasticon, in Caspari, Chron. and Geogr. Introd., Eng. Trans., p. 122.) The objection to this is, that the text seems to limit us to Judæa (comp. Joh_4:3-4), whereas this Salim is more than thirty miles from it. The word Ænon means “springs,” and probably belonged to more than one place where “there was much water.” The mention of this is opposed to the locality of the Jordan valley, where it would not be necessary to choose a place for this reason. Dr. Barclay (City of the Great Xing, 1858, pp. 558-570) found both names in a place answering the description, and certainly answering the narrative better than other identifications, at Wady Farah, about five miles from Jerusalem.
They came—i.e., the people.
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 vv23–36 And John also was baptizing in Aenon, near to…
And John also was baptizing in Aenon, near to Salim, because there were many waters there; and they came, and were baptized. There is much difficulty in determining the site of Aenon, near Saleim. Eusebius and Jerome (in "Onomasticon") place it in the northern part of Samaria, about eight miles south of Scythopolis (Jerome, "Ad Evagrium," Ep. 126; Epiph., "Haer.," 55:2; Winer, "Real Wort.," 1:33; Lucke, in loc. ; Thomson, "The Land and the Book," 2:176). This does not well accord with the statement that Jesus was "in Judaea," and proposed to "pass through Samaria". (cf. ver. 22; Joh_4:1-4) It may be observed,however, that our narrative does not limit the scene of our Lord"s Judaean ministry to any one place, nor does it assert that the Baptist and Jesus were in near proximity, but rather the reverse. There is a Shilhim mentioned in Jos_15:32, with which is associated an ain (or fountain) a word closely resembling AEnon." This would seem to have been in the south of Judaea. Godet thinks that, since Ain and Rimmon are associated with each other in Jos_19:7 and 1Ch_4:32, and an En-Remmon is spoken of in Neh_11:29, that we have in this blending the origin of the word AEnon." He thinks that the presence of waters is more likely to be specified in a dry region like that of the border of Edom than in a fertile district like Samaria; and he goes on to argue that Jesus may therefore have travelled south between Hebron and Beersheba, even as, in the synoptics, we find him in Caesarea Philippi, the northernmost portion of the Holy Land. Certainly he may have tarried there during the eight months, but we have no right to establish it from this passage. It is not said that Jesus was at Aenon. Dr. Barclay (1858) reports the discovery of Aenon at Wady Far"ah, a secluded valley five miles northeast of Jerusalem (Grove, Smith"s "Dict. Bible"). The recent discoveries of the Palestine Exploration Society find this Enun (Aynun) and Saleim not far from the Askar, or Sychar, where Jesus rested when John"s ministry had been suddenly arrested. (Edersheim thinks that this Enon and Salim in Wady Far"ah leading from Samaria to the Jordan, are too far apart; but see "Pal. Exp. Fund Report," 1874, p. 141; "Pict. Palestine," 2:237; "Tent-Work in Palestine," 1:91-93.) Allegory reaches the point of absurdity when we are told by Theme that neither place nor time are historic. The Salem is (says he), according to Psa_76:2, the tabernacle or place of God, and therefore, according to Philo, indicates the Logos, who thenceforth becomes the Illuminator and Ruler. "The multitude of waters" would be suitable, necessary, to any great gatherings such as those which had followed the Baptist to the banks of the Jordan, as well as for baptismal processes. Such a site for Aenon is far more probable, on historical grounds, than is the southern extremity of Judaea; for Herod would have had no jurisdiction there, and would not have been tempted to arrest John"s ministrations, nor would he or Herodias have suffered from the Baptist"s rebuke of their adultery, if such reproaches had been spoken so far away from the centre of his tetrarchy. If, however, John had made no secret of his disapproval in regions so near to Galilee and Peraea, over which he presided, the consequent irritation of the voluptuous prince may have been more easily aroused, and his vengeance more legitimately taken. But how came John to be still administering baptism with a group of disciples of his own, and doing this long after the amazing announcements he had made in the spring of the year with reference to the rank and functions of the Lord Jesus? This narrative is the true key to the otherwise inexplicable contrariety between the Johannine testimonies to Christ and the message from the prison as described by the synoptists. It is the solution of the mystery that one who hailed Jesus as the Son of God and the Lamb of God and Baptizer with the Holy Spirit, and who was declared by Christ himself to be the greatest of woman born, was, notwithstanding, "less than the least in the kingdom of heaven." John is here shown by the fourth evangelist to have been still taking an independent position. He pointed others to Jesus, but he did not enroll himself among his followers. John was at last "offended" more than he knew at the humility of Jesus. He still waited for the coming of the Conqueror and the Wielder of the axe; he was looking for the manifested King, for the hour which had not yet come. He is a remarkable specimen of the energy with which a great purpose is embraced by those who are pledged to make it accomplish its end. The preparatory work of John could not, any more than the Hebraism of which it was the highest type, come to an abrupt end voluntarily; hence he continued it even to the peril of sacrificing all its value. They came, and were baptized; as "they" had done at Bethabara. There was some splitting up of the Messianic movement (Keim), and we see the effect of it upon his disciples and him self. Even in the midst of the labours of Paul, (Act_19:1-4) we find that Johannine baptism was still practised, and traces of the custom may still be observed in Oriental sects even to the present day.
Vers. 23-30. The relation between our Lord and his forerunner.
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Jesus seems to have followed in the footsteps of John, who was still at large, baptizing disciples in the southern borders of Judaea.
I THE CONTROVERSY BETWEEN THE JEWS AND JOHN"S DISCIPLES. The subject of dispute. "About purifying." It was caused by the competition of the two baptisms, and turned upon the best mode of true purification.
1. The Jews might ascribe greater efficacy to Jesus" baptism than to John"s.
2. John"s disciples might claim the honour of superiority, because their master"s baptism was the first in point of time.
3. The Jews might argue that John"s was unnecessary now that Christ had come.
4. Johns disciples might argue that their master"s baptism was still necessary as a preparation for the Messiah.
II CONSIDER HOW JOHN SETTLES THE CONTROVERSY.
1. The Baptist does not resolve it directly at all, for he makes no allusion to the question of baptism.
2. He resolves it by pointing out, with a noble and touching humility, the exact rotation existing between himself and our Lord, as one not of opposition or comparison at all.
(1) He represents the greater success of Jesus as due to God. "A man can receive nothing, except it be given him from heaven." It is God"s will, not man"s energy or zeal, that secures success.
(2) He reminds his disciples that he had all along consistently represented his mission as purely provisional. "Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him.
(3) He distinctly marks the inferior place assigned to himself. "He that hath the bride is the bridegroom." He is himself not the Bridegroom, but his friend.
(a) The bride is the Messianic community;
(b) Christ is the Bridegroom;
(c) John is "the friend of the Bridegroom," whose office it was to bring them together.
(4) He is perfectly satisfied with this position. "This my joy therefore is fulfilled." He is delighted to bear the Bridegroom"s voice, and to be the agent of bringing the Jews to recognize his Messiahship.
3. He regards his own importance as destined to diminish from day to day before the increasing acceptance of the Messiah. "He must increase, but I must decrease.
(1) It is a great trial to human pride to efface one"s self in the midst of a career of extraordinary popularity, while the energies of life are still unbroken, and the hopes of expanding usefulness are strong in the heart.
(2) As a test of character, this declaration marks the true greatness of the Baptist. There is something sublime as well as touching in his humility.
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 vv29, 30, 31, 34, 36 He that hath the bride is the bridegroom, but…
Joh_3:29-30
He that hath the bride is the bridegroom, but the friend of the bridegroom … standeth and heareth
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The Bridegroom and His friend
I.
THE PECULIAR TOUCHES IN THE BAPTISTS PORTRAIT HERE EXHIBITED.
I. Elsewhere he appears like Elijah flashing in terrific flames of anger and rebuke in the sins of the age; another Moses with a stern countenance bearing the table of Gods law. Here we find him, after he had baptized the Lord, shining with reflected rays such as streamed from the dove-like glory. It is an evangelical lustre which encircles him now. He is more apostle than prophet. His words are inspired with Christian faith.
2. In other passages he appears as an ascetic. He dwells in the desert. His disciples fast. He carries the burden of the Lord. Here he rejoices greatly, because of the Bridegrooms voice. The Man of Sorrows rejoiced in Spirit; so also did His forerunner here.
3. Elsewhere the Baptist is a popular preacher. People went in crowds, not merely to listen to, but to live with the great revivalist. In all such excitement there is a power of reaction upon the author of it. He gathers back in his own soul the influences which, torrent like, have been rushing out of him, but when the ebb comes and the congregations thin; when another and greater prophet eclipses the lesser, whose mission has been fulfilled, is not that an hour of trial? testing the purity an disinterestedness of him whose popularity is on the wane. John was paling before the brighter light, and some reminded him of the change going on. How noble was his conduct! What an example for ministers and all men!
II. THE REFERENCE OF THE TEXT TO CHRIST AND CHRISTIAN MINISTERS IN GENERAL.
1. The relation which Christ sustains to the Church. This imagery has been abused, but there is a precious truth in it which the evangelist loved to expound (Rev_19:6-9). Christs love to His people is pure, intense, everlasting, expressed in a covenant inviolable as the marriage bond. He gave Himself for them; all He is and has is made over to them, and the due response on their part is the consecration of their hearts and lives to Him.
2. The true minister of Christ is the friend of the Bridegroom. Christs disciples are more than servants--servants lifted up into the sphere of friendship; and never does a preacher fulfil his office in a more beautiful way than when he feels that he is not only in service, but in fellowship--not only that he has an obligation but a privilege, He standeth and heareth. The minister of the gospel is a listener and an echo. He catches voices from the other world, and repeats them--like Samuel Speak Lord! etc., like David, Come all ye that fear God; like the Cherubim bending over the ark to learn things which the angels desire to look into; like the angel flying in the midst of heaven, having the everlasting gospel to preach.
3. In reference to the Divine Bridegroom, the ministers motto should ever be, He must increase, and I must decrease, words which testify to the growing glory of Christ and the disposition of faithful friends to lose themselves in Him.
(1) Ministers must not preach themselves or seek to display their own powers and attainments. Self must be reduced to a minimum that He may be all in all.
(2) They should seek to be forgotten, absorbed in Him, getting behind Him, nor showing even the tip of ones little finger;
(3) and not only by speaking, but by living. (J. Stoughton, D. D.)
The Bridegroom and Bride with their retinue
I. HERE IS AN INTERESTING PORTRAITURE OF CHRIST AND HIS CHURCH AS THE GLORIOUS BRIDEGROOM AND HIS ILLUSTRIOUS BRIDE.
1. Christ is the Bridegroom (Psa_45:1-17.).
2. The Church the Bride (J. Stoughton, D. D.)
3. The union of the Bridegroom and the Bride. He that hast. Which has reference to the fact that she is Christs
(1) in the purpose of His good pleasure;
(2) By the price paid for her redemption;
(3) By the voluntary surrender of herself to Him for ever.
4. The entireness of the union.
II. A STRIKING REPRESENTATION OF A PART OF THE BRIDEGROOMS RETINUE. John well deserved to be called the friend of Christ, in that he was wholly devoted to the interests of his Master. He represents the Christian ministry.
1. In its character. A minister should be the friend of Christ. Can those be such who deny His Divinity and outrage His laws?
2. In its duties. To hear the Bridegrooms voice, receive His instructions, and carry them into execution.
3. Its pleasures. He rejoiceth greatly. These pleasures are not those of literature, science, art, etc., but,
(1) in communion with Christ.
(2) Working for Christ.
(3) Reward by Christ. (J. Clayton, jun.)
Christ the Bridegroom of the Church
As such He is represented throughout the Scripture (Mat_25:1-46.; Eph_5:1-33.; Song of Solomon, and Revelation in particular).
I. A BRIDEGROOM IS NOT SATISFIED WITH THE STATE IN WHICH HE IS, BUT DESIRES TO EXCHANGE IT AND BE MARRIED TO ANOTHER. SO the Lord of Glory was not satisfied to be alone. He was not complete until the fulness of His body was united to Him in everlasting and wedded love.
II. A BRIDEGROOM, IF A DUTIFUL AND AFFECTIONATE SON, CONSULTS CONFIDENTIALLY WITH HIS PARENTS. So the Son of God came forth from the leather, not to do His own will, but the will of Him that sent Him.
III. AN OBJECT OF AFFECTION IS NECESSARILY AND NATURALLY FIXED UPON BY THE BRIDEGROOM, WHOSE AFFECTIONS HE DESIRES TO WED TO HIMSELF. Christ fastened His love not on angels but on sinners (Deu_7:1-26.). The earthly bridegroom, however, fastens his affection on something that is attractive, and loves because there is something worthy of his love.
IV. WHEN THE BRIDEGROOM HAS FOUND THE OBJECT OF HIS AFFECTIONS HE NATURALLY VISITS HER, ARRAYS HIMSELF IN SUITABLE APPAREL, AND COURTS HER FELLOWSHIP AND SOCIETY. Christ came from the height of glory to woo His Bride.
V. WHEN A BRIDEGROOM GOES TO COURT HIS BRIDE, HE NATURALLY ASKS HER IF HER AFFECTIONS ARE DISENGAGED; and if they are engaged to one unworthy of her, warns her of the consequences. So Christ implores His Church to disengage herself from the world.
VI. THE BRIDEGROOM USES ARGUMENTS TO INDUCE THE BRIDE TO ACCEPT HIS OFFERS. So our Lord tells His bride of the dowry wherewith He will enrich her, and the heaven He will make her home.
VII. THE BRIDEGROOM WILL WAIT LONG BEFORE HE GIVES OVER. Christ stands at the door and knocks.
VIII. THE TRUE BRIDEGROOM SEEKS THE BRIDE NOT FOR HER PORTION, BUT HERSELF. This must be the case with Christ; for our very righteousness is but as filthy rags.
IX. IF REPULSED, THE BRIDEGROOM WILL USE VARIOUS PLANS AND MEANS TO INDUCE HIS DESIRED BRIDE TO COMPLY WITH HIS REQUEST.
1. He will employ friends, as Christ does His ministers.
2. He will send letters full of persuasive reasoning. Christ sends His gospels.
3. He will send love tokens. Christ has given us Baptism and the Lords Supper.
In conclusion: notice some points of difference between an earthly and the heavenly bridegroom.
1. In this world there is much of self to determine the choice of a man--to render life more happy, etc. But Christ was wholly disinterested.
2. In this world, when a bridegroom has found his bride, he cannot add one feature to her beauty or accomplishments; but Christ, when He takes His bride, adds to her all the glories of heaven, while He removes from her all traces of earth.
3. In this world the love of the bridegroom, who is most affectionate at first, may cool by years. Christ having loved His own, loves them unto the end. Mark, then
(1) The debt of gratitude we owe to Christ.
(2) The great guilt and ingratitude of rejecting the offers of the heavenly bridegroom. (J. Cumming, D. D.)
The Bridegroom and the Bride
I. THE PRIVILEGE OF CHRIST. Christ, as is proper to Him, is the Head and Husband of the Church. A bride hath but one bridegroom; a wife but one husband (Eph_5:23; Col_1:18; Hos_1:11). Christ has this right by virtue of redemption. As the Israelites had a right to marry their redeemed captives (Deu_21:1-23.), so Christ, having redeemed us from the law (Rom_7:1-25.), hath thereby a right to espouse us to Himself.
II. THE PRIVILEGE OF THE CHURCH. The union between Christ and the Church is not imaginary, but real (Gen_2:23-24, cf. Eph_5:30-32). And, therefore, as in marriage, to show the nearness of it, the name of the husband is given to the wife (Isa_4:1), so the name ofChrist is given to the Church (1Co_12:12).
III. THE FURTHER OPENING OF THIS DOCTRINE.
1. How this contract and marriage is made up. By the mutual consent of both parties
(1) Christ gives His consent.
(a) By so securing our nature that there might be congruity and correspondence (Heb_2:11).
(2) By giving us His Spirit, which is His love token (Eph_1:14; 1Jn_3:24).
(3) The Church gives her assent by faith; the hand whereby we wed and handfast ourselves to Him.
2. The dowry and jointure--All things (1Co_3:21-23; Eph_5:30; Rom_8:32). Whatsoever the husband hath the wife hath.
(1) His own righteousness. We, who have no righteousness of our own, being married to Christ, shine with His beams (1Co_1:30; Eze_16:8-9 Rev_19:7-8).
(2) The graces of sanctification (1Co_1:30; Joh_1:16; Eze_16:9-13). Herein Christ goes beyond earthly bridegrooms, who cannot impart their beauty to their brides (Eze_16:14).
(3) Acceptance of our services (Isa_62:5).
(4) Comfort in our infirmities.
(5) Access to Christ.
(6) Heaven itself (Psa_45:15; Rev_21:9-11; Hos_2:19).
3. The duties of the bride.
(1) Thankfulness to Christ for so great honour and love (1Sa Psa_45:10; Eze_16:3).
(2) Constant and faithful love to cleave to Him with all our hearts.
(a) Forsaking Him not in any afflictions.
(b) Admitting no strange love.
(3) Answerable carriage (1Pe_3:3-4).
(4) Longing for the marriage day (Rev_22:17).
(5) Always preparing for the marriage.
IV. THE MINISTERS PRIVILEGE AND DUTY.
1. TO offer and persuade the marriage to the Church.
2. To fit and prepare the Church for Christ (2Co_11:2).
3. To hold fast the Church to Christ, being jealous over her for Christs 2Co_11:2-3).
4. If the Church break her marriage covenant, to labour to reduce her affections again to Christ (Jer_3:1).
5. To rejoice to hear the bridegrooms voice, and to make way for Him. (J. Dyke.)
The royal espousals
I. THE SPOUSE IS CHRIST.
II. THE WEDLOCK IS FAITH.
III. THE PLACE OF THE WEDLOCK is the Church.
IV. THE PLEDGE of it remission of sins, and the fellowship of the Spirit.
V. THE CONSUMMATION--eternal life.
The joy of the bride
I. THE PARTIES SPOKEN OF.
1. The bride--the Church (Rev_21:2; Hos_2:19; Son_4:9).
(1) She is not wellborn, but of the fallen and guilty family of Adam.
(2) Notrich. No tempting dowry does she bring. She owes ten thousand talents, and he who takes her must answer for all she owes.
2. The Bridegroom--Christ Jesus (2Co_11:2; Mat_25:1; Song of Solomon passim).
(1) He is of exalted rank. A kings son: Prince of the kings of the earth: Thy Maker is thy husband (Isa_62:5).
(2) He is rich. It hath pleased the Father that in Him Should all fulness dwell.
II. THE DOCTRINE concerning the parties spoken of--the bridegroom hath the bride.
1. By destination. In some countries brides are betrothed as children: in this case the bride was betrothed before she was born. Hence, the Son of God was glad when the earth was made. He rejoiced over the spot which was to be the birthplace of His spouse, to which He was to come in due time to seek her, and whisper the astonishing avowal, I have loved thee with an everlasting love. This marriage, at any rate, was made in heaven.
2. By His own choice. A bride by destination is not always the bridegrooms choice. Kings sons are often obliged to marry against their choice. A bride by destination merely may, therefore, well have misgivings. But here is no constraint on the bridegroom, The Lord hath chosen Zion.
3. By purchase. An eastern usage is for a bridegroom to pay a price for a bride, e.g., Jacob. So Christ purchased the Church. Like Jacob, He became a willing servant. The years of service for Rachel seemed unto Jacob but a few days for the love he had to her. So Christ, for the joy that was set before Him, endured the Cross. By the service of pain and death He bought His Church with a price.
4. By preparation. Esthers preparation lasted a year. So with the Daughter of Zion. The grace of the Holy Spirit is the oil of myrrh, etc., by which she is purified, and becomes beautiful. This preparation is by the bridegroom as well as for Him. His the fountain that washes every stain, and the clothing of wrought gold. By Him she is sanctified that He may present her unto Himself a glorious Church.
5. By mutual contract. When the day of espousals, the day of conversion comes, it is a day of secret interchanges of love never to be forgotten. What are the stipulations?
(1) On the brides part: To renounce and reject all Christs rivals, sin, the world, and the flesh, and to love Him with her undivided heart.
(2) On the Bridegrooms part.
(a) He endows her with all He is and has.
(b) He engages to visit her, and it is no fault of His if He is not at her side at all times.
(c) He engages to provide for all her wants.
(d) He engages to defend her.
(e) He engages to take her home with Him for ever in the many mansions of His Fathers house. (Andrew Grey.)
The friend of the bridegroom
No simile could have been more beautiful and true. In the drama of Syrian love and marriage, the friend of the bridegroom plays a conspicuous part, doing kindly, unselfish service; yet earning no other reward than that of feeling how much he has added to the happiness of a man whom he loves. Sometimes this friend of the bridegroom has to select the bride. At all times he has had to take the oaths of espousal, and to present the mohar, the bridal gift. For the virgins year, separating the act of betrothal from that of the bringing home, he is the only messenger between youth and maid. With many a laugh and jest., with many a sign and token, he had to pass from the unknown husband to the unknown wife; watching over their common rights, and feeding with his praises their mutual love; for during that virgins year, the husband, though he may possess much of a husbands power, and may even put his wife to death for wrongs against his bed, is never allowed to see her face. His married joy and sorrow come to him only through his chosen friend. Until the day of bringing home, when the veil of the bride is to be lifted up, and with a cry of rapture the husband is allowed to gaze into her eyes and kiss her on the mouth, the function of the bridegrooms friend knows no pause. Then the bridegrooms heart is glad, and the friend rejoices when he hears the bridegrooms voice. (Dixons Holy Land.)
The friend of the bridegroom
John was fitly called a friend to this Kingly Bridegroom for four reasons. First, ex castitate, for his chastity Pro_22:11). John was so pure in heart, and gracious in speech, that he had the love of the Bridegroom Christ, though, for the same cause, he felt the wrath of the adulterer Herod. Secondly, ex militudine morum. Likeness of manners makes friendship. They were so like, that they were often taken for one the other. They were both valde humiles, very humble (comp. Psa_22:7, with St. Joh_1:23), yet a worm hath some substance; a voice is in a manner nothing. Thirdly, they were friends ex similitudine voluntatis, they both willed the same thing (comp. S. Mar_1:15, with St. Mat_3:2, and St. Mar_10:19, with St. Luk_3:13-14). Their faces looked one towards another Exo_25:20), and they embraced each other with their wings; and John (Angelus ante faciem) looked with joy on the face of the great Angel, embracing His doctrine, and agreeing with Him in all things. Fourthly, He was the Bridegrooms friend ex-officio, by his place: for as the Paranymphus (so the fathers call John) prepares the bride, with all fitting instruction and ornament, against her spouse come to marry her, so John came to instruct, adorn, and fit the Church for the receiving of her Living Spouse, Christ Jesus. (W. Austin.)
Christ the bride- groom announced by prophecy
Such a Bridegroom all the prophets had, in one form of speech or another, been discoursing of. They had proved that they were dealing in no metaphors--pouring out no Oriental rhapsodies; for their revelation of Him had been connected with the homeliest exhortations to domestic union and purity; they had affirmed the relation of the particular husband and wife to have its foundation in this higher relation; they had treated all branches of the marriage vow as indications and results of the adultery of the race to its unseen husband. And though the race meant in their minds Israel, the people whom God had chosen, and with whom He had made a covenant, yet their language was always too large for their limitations. When the King, who was to reign over the Gentiles, should be revealed as the glory of His people Israel, He would certainly be revealed as the Light to lighten all the nations; i.e, whensoever He appeared as the Christ of God, He would certainly appear as the Bridegroom of humanity. (F. D. Maurice, M. A.)
Christ the Bridegroom
As a man leaves his father and mother that he may join himself to his wife, so Christ surrenders His heavenly glory that He may become one flesh with His Church: He did it when He became flesh, and He does it still in the Lords Supper, until He comes fully to satisfy the brides longing for Him. Oh, what will it be when on that day the cry is made: Behold, the Bridegroom cometh! (R. Besser, D. D.)
The love of Christ in espousing the Church
It magnifies the pure and endless love of Christ towards His Church, that He should so love us, as to make us His beloved spouse. Men marry commonly either for beauty, or person, or wealth, or parentage. Beauty often sways mens affections, where nought else. And where beauty and person are wanting, yet wealth and riches will mend all. Yet where all these are wanting, yet sometimes good manners, education, nature, and grace are means to make women gracious in mens eyes, and these are spokesmen to woo for them. All these, or some of these, commonly are the cement of mens affections. But, behold, Christs love is pure love; we had nothing in us to move Him, or win or woo Him, neither person, parts, portion, beauty or grace in us to draw His affections (Hos_2:19). His own mercy was our spokesman; His compassion of our woe wooed for us. Not our parentage (Eze_16:3), not our wealth or credit (Eze_16:5), not our beauty. See what goodly fair pieces we were (Eze_16:6). In every one argument of loathing, and cause of distaste. He loved not us because we loved Him first, for we hated Him: not for our portion, for we were miserable, and poor, and naked (Rev_3:1-22.). Not for our beauty (Rev_3:17; Eze_16:7). (J. Dyke.)
The purpose of being
1. Every man has his own life-work as truly as the Baptist had his.
2. The importance of knowing what this is is obvious.
3. This, moreover, is
(1) ascertainable--by Divine direction.
(2) Accomplishable--by Divine help.
(3) Blessed. By fulfilling the purpose of our being we shall realize
I. THE JOY OF HAVING DONE SOME TRUE THING. Our sleep is more restful after a day of worthy toil. The man who works apart from the Divine plan does nothing satisfactory or satisfying. Our Master found work most joyous--My meat is to do, etc.
II. THE JOY OF HAVING DONE OUR OWN WORK. There is blessedness in knowing that we are filling the place appointed by God, however lowly Gal_6:4).
III. THE JOY OF ANTICIPATING OUR REWARD. Much of this is reaped in this world, but most is reserved in heaven for those who are faithful on earth.
IV. THE JOY OF WITNESSING THE INFLUENCE OF OUR WORK, in the comfort of the sorrowful, the strengthening of the weak, the saving of the lost.
V. THE JOY OF HAVING DONE SOMETHING IN WORKING OUT THE PLAN OF GOD. That plan, the restoration of fallen humanity, seems far too magnificent for us to take any part in it. Yet this is, and will through eternity be, the Christian workers joy. (W. Jones.)
Johns joy at His Masters increase
Envy is a pain and torment in the heart at the sight of superior excellence and happiness. It lamest dangerous. For envy our Master was delivered up. We find it among good people. The disciples of John were envious for their Master. We are to guard against this and subdue it, and are incited thereto by the noble example of the Baptist.
I. WHAT ARE WE TO UNDERSTAND WHEN JOHN SAYS, HE MUST INCREASE.
1. That He would increase in the esteem and affection of all who knew Him.
2. That Be would increase in the number of His followers and the extent of His empire.
3. That the happiness of Christs subjects would increase.
II. BY WHAT MEANS ARE THE INTERESTS OF CHRIST AND HIS KINGDOM PROMOTED.
1. By the diffusion of knowledge.
2. By the preaching of the gospel.
3. By the influences of the Holy Spirit.
III. HOW DO WE KNOW THAT HE MUST INCREASE?
1. Because of the natural tendency of religion itself.
2. Because of the zealous efforts of Christs people.
3. Because the Lord has said it.
IV. How is THE PROSPECT OF THE INCREASE OF CHRISTS KINGDOM A SOURCE OF JOY.
1. Satan does not rejoice, nor infidels, wicked men, nor even nominal professors. It affords true joy however to--
2. All who are become true converts of Christ.
3. All Gods people.
4. All Christs ministers.
5. The angels of God.
6. Jesus Himself.
Conclusion:
1. A word to all enemies of Christ--you cannot oppose Christ with success, and without injury.
2. A word to the friends of Christ--how encouraging to know that we follow a Captain who shall not fail nor be discouraged.
3. A word to ministers
(1) Young ministers--you must increase, safely, humbly, universally, unostentatiously.
(2) Fathers--you must decrease. Learn this lesson so as to profit by it, and be encouraged to know that our work will not fail when we do. (John Stephens.)
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 vv23, 25, 27, 31, 32, 36 23. And John was baptizing in Ænon near Salim.…
23. And John was baptizing in Ænon near Salim. The site was first identified by Lieut. Conder, of the British Palestine Exploration. He found a village of Ainun near another named Salim, not far from the Jordan, northeast of Samaria, with, as he says (Tent Work, p. 92), “the two requisites for the scene of baptism of a large multitude;—an open space and abundance of water.” Prof. McGarvey, who visited it, says: “Pools, well suited for baptizing are abundant.” Because there was much water there. This explains, not why John preached at Ænon, but why he baptized there. “Much water” was essential to baptism in New Testament times.
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v23 Joh_3:23. Ænon near to Salim (Αἰνών, from עַין, Arab.…
EXPLANATORY AND CRITICAL NOTES
Joh_3:23. Ænon near to Salim (Αἰνών, from עַין, Arab. םה, a spring).—Salim was long supposed to have been situated about eight miles from Beth-Shean, i.e. in the north of Samaria. But this would discord with Joh_3:22. Recent research has, however, discovered a site more in consonance with the narrative. “Dr, Barclay (City of the Great King) found both names in a place answering the description … at Wady Farah, about five miles from Jerusalem” (Watkins).
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Joh_3:24. For John had not yet been, etc.—I.e. the events here related are prior to those of Mat_4:12; Mar_1:14. Thus the Synoptists Matthew and Mark omit all mention of the Galilean ministry recorded in Joh_1:43 to Joh_2:13.
Joh_3:25-26. There arose therefore a questioning on the part of John’s disciples with a Jew, etc.—The reading Ιουδαίου, = a Jew, rests on all the best MSS. (א excepted). The proximity of Jesus, whose disciples also baptised, to John, gave an appearance of rivalry The question about purification apparently had reference to that needed for entrance into the Messianic kingdom. John’s disciples evidently claimed pre-eminence for their master’s baptism; but this Jew would probably point to the fact that John himself had pointed out the higher position of Jesus, to whom now crowds of disciples were flocking. John’s disciples therefore came to him for enlightenment on the subject.
Joh_3:27-36. John answered, etc.—The Baptist in his reply to his disciples points out Christ’s relation to Himself, and then (Joh_3:31-36) the true position of Christ as “above all.”
Joh_3:27-28.—He gives the statement of a general principle which applies both to himself and to Christ in His mediatorial capacity. He then proceeds to apply this principle first to his own relation to Christ, showing that it is one of subordination. I am not the Christ, etc.—The disciples themselves remembered that this was so (Joh_3:26 : comp. Joh_1:7; Joh_1:26; Joh_1:34).
Joh_3:29. He that hath the bride, etc.—This comparison of the Church to a bride, and the typical use of the marriage tie as emblematic of the relation of Jehovah to His people, is taken over from the Old Testament (comp. Isa_54:5; Hos_2:19). The imagery continued to be used by the writers of the New Testament as peculiarly suitable to describe the relation between Christ and His Church (Eph_5:32; Rev_19:7; Rev_21:2; Rev_21:9; Mat_9:15; Mat_21:1; Mat_25:1, etc.). Friend of the bridegroom, etc.—The παρανύμφιος of the Greeks, the שׁוֹשְׁבֶן of the Jews, who arranged for all the preliminaries of the marriage, and presided at the betrothal and the wedding feast; in fact, whose special duties as “friend of the bridegroom” did not cease until bridegroom and bride were brought together. And this, the culmination of his special duty, was the cause of his greatest joy. The representatives and the firstfruits of the New Testament Church were now flocking to Christ.
Joh_3:30. He must increase, etc.—“The office of the Paranymph ceases to exist when the marriage is accomplished” (Watkins).
Joh_3:31-36.—Here the Baptist sets forth the true position of Christ as “above all,” and His relation to the world. This paragraph is held by many to represent the reflections of the Evangelist (Bengel, De Wette, Westcott, etc.). The chief argument is that the style is more Johannine than that of the preceding verses (27–30). But as Godet points out (vol. ii., 90), our Lord and the Baptist spoke the same Aramaic tongue. This of itself would produce a general likeness in the translation. But more than that, these concluding verses contain part of the answer of the Baptist to his disciples, which would otherwise be incomplete. It therefore seems better to hold with Hengsten berg, Godet, Alford, etc., that these are the Baptist’s words.
Joh_3:31-32. From above, etc. (comp. Joh_3:13; Joh_1:15-18; Joh_1:34).—He that is of the earth is of the earth, etc. (ἐκ τῆς γῆς). “The earthly teacher, and such were all who came before Christ, is contrasted with the One Teacher from heaven:
(1) in origin (of the earth, from above, of heaven);
(2) in being (of the earth, above all);
(3) in teaching (of the earth, what He hath seen and heard in the kingdom of truth)” (Westcott). No man receiveth, etc.—“Over against the exaggeration of envy he sets that of zeal: ‘Where ye say all, I for my part say no man.’ He would not be satisfied unless he saw the Sanhedrin as a body, followed by the whole people, coming to pay homage to the bridegroom of the Messianic community” (Godet). But perhaps John’s meaning is: “None of those people now crowding to Him receive Him as the Son of God, the Messiah, come from heaven to save men from their sins” (Joh_1:29; Joh_1:36).
Joh_3:33-34. Set to his seal (ἐσφράγισεν).—Attested by this very fact his belief in the words of Christ as the truth of God. For God giveth not the Spirit by measure, etc—Even if Θεὸς is omitted, with א B, etc., God will still be understood and supplied (Joh_1:32-33). If, however, (Messiah) giveth not the Spirit by measure be maintained as the reading, then the meaning will be, “He shows His origin by giving the gifts of the Spirit to His people” (Joh_1:33).
Joh_3:36. The wrath of God abideth.—It is not specially meted out; it is there already, and simply remains for all who remain in their sins (Eph_2:3).
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_3:23-36
The Prince appears, the herald, withdraws.—When the Lord comes, the servant withdraws; when the sun arises the twilight vanishes, and the stars fade and disappear. So necessarily must John the Baptist lay down his office when Jesus began His ministry. The baptism of repentance must give place to the baptism with the Holy Ghost and with fire. John could not now be the leader; he must be content to be led; in place of now drawing disciples to himself, he must direct his own disciples and all others to Jesus. Recognising, therefore, the limits of his mission and work, John stepped aside, so that there might be but one centre—Christ. Therefore:—
I. The herald withdraws.—
1. The circumstance which led to this ‘final testimony of the Baptist to the greatness of Jesus and His work was a “dispute between some of his own disciples and the Jews (or a Jew) about purifying” (Joh_3:25). John was baptising at Ænon, near to Salim, not having been cast in prison as yet by Herod. The dispute was concerning some ritual observance, a subject fruitful of dissensions in every age of the Church; and it was evolved in some manner from the fact that Jesus and His disciples were also baptising near the same place—with the result that many were drawn to the Saviour.
2. What the actual point in dispute was is not mentioned. Indeed, the incident is recorded only for the purpose of introducing the conversation between the Baptist and his disciples, during which John declared to them the relationship in which he stood to Jesus. His disciples were naturally jealous of their master’s honour. Was the work of Jesus antagonistic to that of John? What was the meaning of this seeming rivalry?
3. The reply of John reveals the true greatness of his character. There was nothing small or petty about this man, than whom greater hath not been born of woman. He realised and rejoiced in the greatness of his work and the nobility of his office as forerunner of the Messiah. But was there not a lofty place for him in the kingdom now to be established? Was he not to shine in the reflected glory of that kingdom in the presence and service of its King? We may believe, indeed, that John was to no little extent influenced by the popular ideas regarding the Messiah, as the Lord’s disciples were until the descent of the Spirit. And it was probably in part disappointed hope in the non-realisation of his idea that led to the question he sent his disciples from the prison to put to Jesus: “Art thou He that should come?” etc. He understood fully, however, that his work must now cease. He had prepared the way; he had preached righteousness, but he could not give man power to become righteous. The Prince whose way he had prepared, the Lord Our Righteousness, alone could do this; and therefore John humbly recognises that now he must step aside and let the Prince be all in all. “He must increase, but I must decrease.” John had, moreover, laid hold of a principle which banishes all jealousy and self-seeking from the human heart, and leads men in humility to accept God’s gifts with thankfulness in whatever station in life they may be placed. “A man can receive nothing except it be given him from heaven.” This is the fixed rule and order of the heavenly kingdom. And all that had been seen of Jesus—His beautiful, holy character, His wonderful works, the direct testimony of heaven, and the divine wisdom of His teaching—pointed to this, that He was thus bountifully endowed from heaven (Joh_3:34). Therefore did the Baptist realise that his star must fade before the rising Sun; and, faithful to his trust, pointed the thronging disciples to the supreme Master as he said, “He must increase,” etc. The herald withdraws, because—
II. The Prince appears.—
1. John recognised that now the activity of Jesus in His kingdom had begun. The heavenly Bridegroom had appeared to claim His bride, the Church of the Messiah; and the “friend of the bridegroom,” who had made all the preparations for the union, now saw his work accomplished. He lays down his office with joy, as he hears the Bridegroom’s voice. Messiah has come, and His kingdom which cannot be moved; and therefore “He must increase.”
2. In what follows the Baptist gives his reasons for the supremacy of Christ in a full and pregnant testimony as to our Lord’s divine origin. “He that is of the earth is earthly.” The Baptist had his origin on earth, and his activity had reference to what might be called the lower ranges of the spiritual life—the call to repentance and amendment, to the preparation of heart and life for the reception of the coming spiritual King. But of the higher realities of the kingdom he knew but dimly and imperfectly; he saw them from below, not from above. His origin, activity, and teaching were bounded and limited by the earth. Indeed in reference to higher knowledge, etc., “the least in the kingdom of heaven is greater than he” (Mat_11:11). On the other hand, “He that cometh from heaven is above all.” In His divine origin “He is the Son of the Eternal,” and is therefore “above all”; not alone above me, but above all teachers that have gone before. Heaven is his seat, and He has but for a time come to earth to make known God’s will. “What He has seen and heard, that He testifies” from immediate knowledge. And therefore when He speaks it is God’s words that are spoken, “for God giveth not the Spirit by measure unto Him.”
3. And all this flows from the eternal love of the Father towards the Son, into whose hand all things have been given. All things! Yes (Heb_2:8). And does not His wonderful life declare this to be true? His teaching, the words of heavenly wisdom, His miracles, evidences of His creative power; His spotless, flawless life, image of divine perfection; the working of His Spirit and the power of His grace as evidenced in the history of His Church—all this testifies to the Father’s love to Him, etc.
4. And the Baptist’s testimony to Jesus as the Messiah fitly closes with words of mingled promise and warning. “No man receives His testimony.” You, my disciples, say, “All men come to Him.” Yes: but do they receive Him, obey Him? Do not the rulers and people as a whole refuse to receive Him? (Joh_3:11). But some have received Him, and thus have become witnesses to the truth of God as revealed in His Son. And this rejection and reception carry with them momentous consequences. Those who receive the testimony of Jesus become witnesses to the truth of God and possessors of eternal life, whilst those who withstand and reject it inherit the wrath of God, the reverse of the divine love. “If any man serve Me, him will My Father honour” (Joh_12:26; Mat_10:32-33, etc.). “He must increase.”
Joh_3:22-36. The setting star and rising Sun.—The old and the new are frequently in conflict. Many hold by the old, as if it should remain eternally. Others range themselves with the new, as if never before had there been anything good in the world. Our Saviour did not despise what was before Him. He came not to destroy but to fulfil the law and the prophets. He at all times referred His disciples to the Word, and this Word was the Old Testament. But when the Master comes the servant must stand aside. Only One can enlighten the heart. In One name only are the promises realised. This was Christ, whom John proclaimed to be the “Lamb of God,” etc.
Consider then prayerfully—
I. The setting star and the rising Sun.—
1. In our Gospel we behold a star that is nigh its setting. It had for a time shone with a great, beautiful radiance. But its time was come to pale and vanish. “For he was not that light,” etc. (Joh_1:8). He was not the Christ, but the bridegroom’s friend (Joh_3:29). He knew his duty and his power. He had awakened Israel and prepared men for Christ. In this preparation work he shone as a star in the eternal morning.
2. The law was a heavenly light in the midst of the darkness of a fallen and sinful world. None can destroy it. It is not only written on tables of stone, but in the hearts of men. It shows us God’s will and way (Psa_19:7). And as the law is a light from heaven, so is a preacher of repentance like a bright star—a man of God. The more earnestly He deals with us, the more we recognise our own littleness. And we should be thankful to such as awaken in us the sense of sin and lead us to repentance.
3. But John is nevertheless a setting star. When in your heart this light shines, when you realise your sinfulness, the light of this star will not suffice. It does not bring full day. At one time you were in darkness—seeing neither heaven, the world, nor your own self. Then God permitted this light to shine in the darkness—revealed His law, called to remembrance His commands, His word, etc. Then you found all was other than it ought to be. God’s commands you had not fully obeyed, nor believed His promises, etc. You had prayed, but were cold and languid. When you made inquisition you found your life failed to attain to God’s righteousness. Still it was well to have been brought to this hour of self-realisation, when your heart was laid bare before the Omniscient.
4. But can you remain in this state? Is the sick man contented when he knows merely what ails him? This is like John’s light. We cannot be satisfied with “possessing nothing” merely; but only when, though we have nothing, yet we possess all things (2Co_6:10). To cast away our own righteousness is a great step; but we must also have another righteousness in place of it. Therefore is the star of John a setting star. After it is said, “I count all things but loss,” there must follow “to win Christ,” etc. (Php_3:8). With John there is no abiding—with Christ an eternal abiding.
II. Christ is the rising Sun.—
1. This truth John expresses with the most beautiful of figures—that of the bridegroom and the bride. Christ is the bridegroom; His people, His Church—the bride. John did not desire that Israel should follow him. He desired them to lean on Christ. He desired simply that they should follow Jesus. “There John must decrease,” etc. The Christian world moves around Christ, not round John or any servant. The question is not one of honour, piety, virtue, so much as of love to Christ. That is chief. We cannot sufficiently proclaim His name. In Him is peace and rest—in Him we attain to righteousness and the heavenly walk—to forsaking of sin, renunciation of the world, and victory over the flesh.
2. In the Gospel Christ is the rising Sun.—Now He has arisen. Then He was at the dawning—now He shines in meridian splendour. He it is, without doubt, who brings the light of heavenly day into the souls of men, and all who are not enlightened by Him are still in darkness. For the Father has given all things into His land; so that they who do not believe on Him do not believe in God; and they that do not believe in God and Christ are children of death.
3. The world will not acquiesce in the testimony of the Baptist. One section has cast away all belief; another desires to have a Christianity without Christ—without a Saviour. But there is no choice in the matter. Just as day cannot exist without the sun, so Christianity cannot be, or life, or righteousness, or peace, without Jesus. He is “the light of the world,” of those who trust Him.
4. Let Him enlighten you—let Him be your heart’s true sun, and rise upon you every day. Every day, with its failures and falls, threatens night for the soul, and the sun of your life must disperse the darkness. Let Jesus go forth to you as a bridegroom who comes out of his chamber, and let Him rejoice as a strong man to run a race—through your heart from one end to the other, and to enlighten you entirely. Then the wrath of God passes away afar, and you need not wait for life eternal, for it is yours already in Christ the Saviour (1Jn_5:13).—After Karl Lecher.
Joh_3:32-33. The import of the testimony of Jesus.—It ever was so, and will ever remain so. The gospel and the world do not agree together. So long as the world is in the height of its pride the gospel will be despised. When the world comes to be despised then the gospel appears in honour, and Jesus is borne witness to. This has been only fulfilled in part. The time will come when that which is in part shall be done away, when that which is perfect is come.
The import of the testimony of Jesus in the world.
I. The rejection of His testimony.—
1. How small was the following of Jesus! “No man receiveth His testimony.” But this does not detract from Jesus. It was the blind who did not regard Him. If the world did not love Him the Father did, and gave all things into His hand; so that according to the faith or unbelief of men in regard to Jesus will they be judged.
2. But the sad thing is that it should have been the case that so few received His testimony. The world will believe readily enough if what you ask it to believe is clad in a suitable garb. If someone comes and tells of new gold reefs, of new methods by which great interest on capital may be gained, then men believe and rush eagerly to take advantage of the boon. When a master in science rises and declares that he can tell how the world was evolved, etc., what a string of followers he draws after him. If one preaches there will be no more war, or famine, etc., how many will hang eagerly on his words! How will they crowd to a discerner of times, a fortune-teller, quacks, and the like!
3. But the witness of the Son of God many will not receive—that He is over all; that through Him we have eternal life; and on those not in Him the wrath of God abides. Many think not to thank Him for this life, and have given up all thought, as their lives seem to show, of an eternal life. That He is the Bridegroom of humanity—has purchased us with His blood; that He gives costly and precious raiment to those who come to the marriage supper of the Lamb—all this the world mocks at. Oh the blindness of men! with many nothing is of less import to-day than the Word of the Lord.
II. Therefore be not as the world,—“be transformed by the renewing of your mind” (Rom_12:2). Receive the testimony of Jesus.—
1. Set to your seal that God’s Word is true. The wrath of God is not all at once felt, for men’s hearts are hard, they do not at once realise the sentence which has gone forth in heaven. The careless sinner is like one who lies down to sleep in a thick wood, unmindful of the nearing thunderstorm, until he awakes with the crash and sees death streaming around as he flies in terror. Happy those who have been awakened from this numbing sleep, by the Spirit, in time to realise their danger. Happy he who believes that Jesus is the world’s Saviour—that He has come to earth to seek and save.
2. He who has never tasted the power of the gospel knows nothing of it. He can speak of it only as a blind man can speak of colour. But he who has tasted it, i.e. has felt the power of conscience, and has been led to turn to Christ, he can say that Jesus alone can heal a wounded conscience.
3. Or has he felt the power of temptation and been driven into the arms of the Good Shepherd? Then he can say, In Christ is my refuge. Or has one lain in fear of death for himself, or those dear to him, and has sought and found comfort at Jesus’ cross and grave? Then he can testify that men may be more than conquerors in Jesus.
4. Let the world laugh, mock, criticise, doubt, chide, curse, or rage in regard to what a Christian believes and confesses—still the believer will remain firm and say: I know whom I have believed. What I have seen and known cannot be contradicted. What I daily experience admits of no doubt; and from Him in whom I live I will not be separated.—Karl Lecher.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv25, 30 The dispute concerning purifying:
The dispute concerning purifying:
v. 25. Then there arose a question between some of John’s disciples and the Jews about purifying.
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v. 26. And they came unto John and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to Him.
v. 27. John answered and said, A man can receive nothing except it be given him from heaven.
v. 28. Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him.
v. 29. He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice. This my joy therefore is fulfilled.
"Then," at that time, in consequence of the proximity of the two great teachers, there arose a searching questioning, a dispute. On the one side were John’s disciples, of whom many still clung to him in spite of his first testimony concerning Jesus, and on the other were one or more Jews, probably some that had received instruction and had been baptized by the disciples of Jesus in His presence. The question concerned the significance of Baptism, the relation of the two baptisms to each other and to the Jewish washings, and whether the true baptizing and cleansing from sins was to be found with John or with Jesus. The disciples of John brought the matter to the attention of their master, not without some show of jealous resentment against Jesus. They do not mention His name, but describe Him as the one that had been with John on the other side of Jordan, concerning whom John had given a testimony. They were much wrought up over the fact that this man was baptizing, and that all the people were showing a strong inclination to go to Him. They could not understand that Jesus should baptize as well as John. As a matter of fact they should have been surprised that John continued his baptizing after Jesus had made His public appearance. John continued his work only because he believed that by his preaching and testifying he could serve Christ better than by following Him as His disciple. And he here took the opportunity of bearing witness of Christ once more. A man can take nothing, cannot assume rights, powers, privileges, and can have no success, no abiding success in his labors, unless it come to him from heaven. This is a general truth which finds its application in the case of Christ as well as in that of John. God has given to each one his special work to do. And it is therefore God’s doing that so many people are now turning to Jesus. Note: If any man does anything in the kingdom of God, that is the blessing of God. It is not like in the field of human endeavor, where each person selects the work that suits him best, and then expects results in proportion to the labor and ability expended. In the work of the Kingdom God alone gives the increase.
John therefore calls upon his disciples to bear witness to the fact that he has not presumed upon the rights of Christ. He had given a plain and unequivocal answer that he was not the Christ, the promised Messiah, but merely His forerunner. They should have been prepared for that which was now happening before them. John emphasizes this in a parabolic saying. Christ is the Groom; to Him the Church, the bride, belongs; to Him all the believers will turn and cling by faith. It should not occasion surprise, but should be deemed self-evident, that. poor sinners that are seeking help and salvation turn to Christ. To Him the souls belong. He has come to gain, to win, the souls of the sinners for Himself. John, as the friend of the Groom, stands by; he is satisfied with a secondary position; he is glad to be a mere listener. He rejoices greatly, with great joy, because the voice of the Groom is now heard in His invitation to all sinners to come to Him, the Redeemer. He has the fullness of this joy present with him, since Christ has come. The fact that men were turning to Jesus proved to John that his difficult task of preparing the way for the Messiah had not been performed in vain. There was not even the hint of a feeling of rivalry or jealousy in the words of John. It was all pure, unmixed joy and happiness at the success which was attending the ministry of 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 vv25, 27, 29, 31, 34 Then there arose a dispute between some of John's…
Then there arose a dispute between some of John's disciples and a Jew
This can be stated in an active form for clarity. AT: "Then John's disciples and a Jew began to argue" (See: Active or Passive)
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a dispute
a fight using words
you have testified, look, he is baptizing,
In this phrase, "look" is a command meaning "pay attention!" AT: "you have testified, 'Look! He is baptizing,'" or "you have testified. 'Look at that! He is baptizing,'"
translationWords
Jew
Rabbi
Jordan River
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 vv24, 26, 27, 29, 31, 34, 36 3:24 Before John was thrown into prison (see Matt…
3:24 Before John was thrown into prison (see Matt 14:1-12; Mark 1:14; 6:14-29; Luke 3:19-20), he and Jesus worked in close proximity at the Jordan River. Once John was arrested, Jesus moved north into Galilee (Mark 1:14).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.