Therefore a dispute arose on the part of John’s disciples with some Jews about purification.
Parallel Translations
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Therefore a dispute arose on the part of John’s disciples with some Jews about purification.
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And ther arose a question bitwene Iohns disciples and the Iewes about purifiynge.
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Then there arose a question betweene Iohns disciples and the Iewes, about purifying.
Cross-references (9)
Passages linked to John 3:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 2:6 Now there were six water pots of stone set there after the Jews’ way of purifying, containing two or three metretes apiece.
- Matthew 3:11 I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit.
- Hebrews 6:2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
- Hebrews 9:10 being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
- Hebrews 9:23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves with better sacrifices than these.
- 1 Peter 3:21 This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,
- Mark 7:8 “For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.”
- Hebrews 9:13-14 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?
- Mark 7:2-5 Now when they saw some of his disciples eating bread with defiled, that is unwashed, hands, they found fault. (For the Pharisees and all the Jews don’t eat unless they wash their hands and forearms, holding to the tradition of the elders. They don’t eat when they come from the marketplace unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) The Pharisees and the scribes asked him, “Why don’t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 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 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 25 Then there arose a question between some of…
25 Then there arose a question between some of John’s disciples and the Jews about purifying.
Ver. 25. And the Jews] Who joined themselves to John’s disciples, craftily and maliciously, that they might both set against Christ; like as the Jesuits at this day will cunningly comply with the Lutherans, and seem to side with them, that they may both set against the Calvinists.
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About purifying] That is, baptism, called elsewhere the laver of regeneration, Tit 3:5, and by a Father, ‘Αλεξιτηριον καθαρτικον, a purging preservative. "Not the putting away of the filth of the flesh," saith Peter, but a better thing, 1Pe 3:21.
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 The Jews had so many purifyings, some legal, instituted…
The Jews had so many purifyings, some legal, instituted by God, ordained by Moses as God’s minister; some traditional, brought in by the Pharisees, as their washings before meat, Mat 15:1-20; Mar 7:1-23; that seemeth a hard thing to determine what the question was between John’s disciples and the Jews, about what purifying; and the boldest determiners in this case are no better than guessers. Some would have baptism to be meant here by
purifying. It would much conduce to the resolution of the question if we knew what these Jews were with whom John’s disciples argued. If they were of the Pharisees, it is probable the question was about John’s baptism, considering the frequent washings and purifyings that they had in use amongst them. If they were other Jews, the question might be about the virtue and efficacy of the ceremonial washings, ordained by the law of God, whether they were mere types, and now to cease? Whether in themselves they conduced any thing to the washing and cleansing of a soul? If these Jews were (as some think, but I know not how it can be proved) disciples of Christ, the question might be about John’s and Christ’s baptism. This notion seemeth to be favoured by what went before; where the evangelist had been speaking of baptism, as administered by Christ’s disciples, and by John; as also from what followeth, viz. John’s disciples coming to him and complaining, that Christ by his disciples baptized more than their master. But there seemeth to be this great prejudice against the notion of those learned men that have embraced that notion, viz. That the question is said to have risen between John’s disciples and the Jews; now we want an instance in Scripture, where the disciples of John are put in opposition to the disciples of Christ, and under notion of the Jews; the term Jews generally signifying that part of the people who adhered to the Judaical rites and religion; especially where (as here) it is used in opposition either to the disciples of John or of Christ. It is most probable therefore the question was, either about the washings ordained by the law of Moses, or about the traditional washings observed by the Pharisees.
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 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 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 The Jews - Those men of Judea, who now…
The Jews - Those men of Judea, who now went to be baptized by Jesus; and John's disciples, who were mostly of Galilee: about purifying - That is, baptism. They disputed, which they should be baptized by.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. John's disciples and the Jews] Instead of…
Verse 25. John's disciples and the Jews] Instead of Ιουδαιων, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read Ιουδαιου, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been baptized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious towards purifying.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 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 A question - Rather a controversy a dispute.
A question - Rather a controversy a dispute.
John’s disciples - Those who had been baptized by him, and who attached great efficacy and importance to the teaching of their master. Compare the notes at Act 19:1-5.
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And the Jews - Many manuscripts, some of the fathers, and the ancient Syriac version read this in the singular number “with A Jew,” one who, it is commonly supposed, had been baptized by the disciples of Jesus.
About purifying - What the precise subject of this dispute was we do not know. From what follows, it would seem probable that it was about the comparative value and efficacy of the baptism performed by John and by the disciples of Jesus. The word “purifying” may be applied to baptism, as it was an emblem of repentance and purity, and was thus used by the Jews, by John, and by Jesus. About this subject it seems that a dispute arose, and was carried to such a length that complaint was made to John. From this we may learn:
1. That even in the time of Jesus, when the gospel began to be preached, there was witnessed what has been ever since - unhappy disputings on the subject of religion. Even young converts may, By overheated zeal and ignorance, fall into angry discussion.
2. That such discussions are commonly about some unimportant matter of religion - something which they may not yet be qualified to understand, and which does not materially affect them if they could.
3. That such disputes are often connected with a spirit of proselytism - with boasting of the superior excellence of the sect with which “we” are connected, or in connection with whom we have been converted, and often with a desire to persuade others to join with us.
4. That such a spirit is eminently improper on such occasions. Love should characterize the feelings of young converts; a disposition to inquire and not to dispute; a willingness that all should follow the dictates of their own consciences, and not a desire to proselyte them to our way of thinking or to our church. It may be added that there is scarcely anything which so certainly and effectually arrests a revival of religion as such a disposition to dispute, and to make proselytes to particular modes of faith, and of administering the ordinances of the gospel.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain between some of--rather, "on the part of."
between some of--rather, "on the part of."
and the Jews--rather (according to the best manuscripts), "and a Jew,"
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about purifying--that is, baptizing, the symbolical meaning of washing with water being put (as in Joh 2:6) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.
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 25. The Jews—Our Evangelist uses the term Jews in…
25. The Jews—Our Evangelist uses the term Jews in its later sense to signify Judaists, or Jewish opposers of Christianity. See note on Joh_1:19. The best manuscripts have the word here in the singular, a Jew. By comparing this verse with Joh_4:1, we infer that this Jew was one of the partisans of the Pharisees, who were hearing that Jesus was becoming more prominent than John. His dispute here is with John’s disciples in regard to the superiority of the two baptisms or purifyings. In view of Jesus’s great demonstration and miracles at the late Passover, and the larger and increasingly larger popularity of Jesus’s baptism, the Jew sees the superiority on Jesus’s side. John’s disciples, who share not the humility of their master, still imagine that, as prior to Jesus, as his Baptizer and Testifier, John is the superior.
Purifying—This word, as designating the ritual effect of baptism, is here used to designate the rite itself.
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 25. Then there arose] Better, there arose therefore; i.e.…
25. Then there arose] Better, there arose therefore; i.e. in consequence of John’s baptizing at Aenon.
a question] Or, questioning.
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between some of John’s disciples and the Jews] Better, on the part of John’s disciples with a Jew. ‘A Jew’ for ‘Jews’ is the reading of the best authorities. We do not know what the question was; probably the efficacy of John’s baptism as compared with Christ’s, or as compared with the ordinary ceremonial washings, for purifying from sin. There is no clue as to who this Jew was. His question makes the disciples of John go at once to their master for his opinion about Jesus and His success.
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 (25) Then there arose a question.—For “the Jews,” the…
(25) Then there arose a question.—For “the Jews,” the reading of the better MSS. is, a Jew. The question arose on the side of John’s disciples. What the exact nature of it was we do not know, and have no means of judging. It was one of the questions which in every age has arisen about external rites, and has too often been accompanied by a neglect of inner principles. This arose in some way from the fact of the disciples of Jesus baptising near to the place where John was baptising, and doubtless was closely connected with these baptisms. The fact is only preserved as an incidental introduction to the remarkable testimony of the Baptist which follows.
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 There arose therefore a questioning on the part of…
There arose therefore a questioning on the part of John"s disciples with a Jewabout purifying. Such proximity of two such leaders, teaching and proclaiming the kingdom of heaven, and baptizing into a glorious hope, a Divine future, and a spiritual change, was certain to excite controversy. The word (zhthsiv) "questioning" is used in Act_15:2 for the dispute at Antioch, and Paul uses the same phrase for dangerous, useless, and angry debate. (1Ti_6:4 Tit_3:9) It was, perhaps, not the first, and certainly it was not the last, of the controversies which raged over the symbolic purification of the Church. John"s disciples appear to have taken up arms against some particular Jew, who was prepared either to question the right of Jesus to baptize, or the essential value of this ordinance. This "Jew" was apparently maintaining a greater potency for the baptism of Jesus than John could claim for his, and was basing his view upon the testimony which John had already borne to Jesus. Purifying was the great theme of Essenic and Pharisaic profession. It was without doubt one of the great symbolic purposes of the Levitical legislation. The purification of the flesh was, however, in Christ"s teaching, a very small part of the claim for purity. Nothing less than a spiritual and radical moral change availed, and our Lord insisted on this to the disparagement of the mere ceremonial. This was the first recorded discussion on the nature and value of baptismal purifying. Would that it had been the last! The question arose among those who had been baptized by John, whether another had any right to administer such an ordinance? Could another receive the confession of sins? Was the baptism of John to terminate now that he had come of whom John himself had said, "This is he that baptizeth with the Holy Spirit".
Vers. 25-30. The Bridegroom"s friend true to the last.
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Notice
I THE DISCIPLES" COMPLAINT. It is the embodiment of a blind and angry zeal. And. as such:
1. It is ever disparaging in its language. "He that was with thee beyond Jordan." They address their own master as "Rabbi," but speak of Jesus as "he that was," etc., as if he had no name; and, if he had, it was not worth mentioning compared with their master"s. The memory of angry zeal is very shaft, and its respect for supposed opponents or rivals is shorter still.
2. It is ever contradictory in its language. "To whom thou hast borne witness." This part of their complaint contradicts the whole; for, had they reflected a little, they would find that the present actions of Jesus were in perfect harmony with John"s past testimony. Blind zeal is ever contradictory, contradicting truth, God, the ministry, and even itself.
3. It is ever inaccurate in its language. "Behold, the same baptizeth." This was virtually true, but literally false. It was a hearsay mistake of the Pharisees, which the evangelist had to correct. Neither cruel opposition nor angry zeal is over-careful about the niceties of truth and accuracy of statement. To hear a thing is quite enough for its purpose.
4. It is ever exaggerating in its language. "And all men come to him." Would this were true! He invited all, and they ought to come. Doubtless Jesus was more popular now than John. The popular flow was towards him; but that all men came to him was an exaggeration, as proved by the evangelist"s statement, "And no man receiveth his testimony." Jealous zeal is ever exaggerating. It sees a crowd in a few, and sometimes only a few in a large crowd. There is a vast difference between its reports and those of calm and unbiased truth.
5. It is ever calculated to do much harm. It was calculated, in this instance, to prejudice John against Jesus, and create in his breast a spirit of jealousy and rivalry, especially if we consider the plausibility of the complaint.
(1) It is expressed in a plausible language add manner. He to whom thou barest witness has set up in opposition against thee. Behold, he baptizeth in the very place where thou used to baptize; and this, after all, is his treatment to thee for thy favour and friendship.
(2) It is made by warm friends. His old disciples, in an enthusiastic and kind spirit and from good motives. And this will go very far to influence most teachers.
(3) It is made in a very critical period. John"s position was altogether unique and mysterious. His popularity was now on the wane, and he was but a man. And such a complaint made at such a period was calculated strongly to tempt him to doubt and melancholy, if not to a spirit of rivalry and jealousy. And what an incalculable harm would this be! It would be a source of joy to infidelity and atheism through ages, and most damaging to the gospel, if its first great herald gave way in the hour of temptation, proved unworthy of his mission, and unfaithful to his trust.
II JOHN"S TRIUMPHANT DEFENCE. He stood firm as a rock and majestically calm in the sudden and sweeping storm. His character as the forerunner of the Messiah never shone more brightly titan on this occasion, and, being his last public testimony to Jesus, it reaches a glorious climax and a grand peroration. His defence reveals:
1. The spirituality of his private conceptions.
(1) He looks at heaven as the source of spiritual gifts. "A man can receive nothing," etc. This is the starting point of his noble defence. Before the breath of jealousy, the suggestions of rivalry, and the storms of strife, he goes up at once into his native air, the birthplace of his mission, the nursery of good and holy thoughts, and the source of spiritual power and influence.
(2) He looks at heaven as the only source of spiritual gifts. "A man can receive nothing," etc. You may get the same kind of article in different warehouses; but spiritual power is the gift of God, and of him alone. Divine commissions are issued only from the Divine throne, and spiritual endowments come only from on high; so that neither John nor Jesus could exercise any spiritual power but what he had received.
(3) From this standpoint all is harmonious. There is no room for pride or dejection, and the jealous complaint of the disciples is entirely swept away. John and Jesus were exactly what Heaven made them John the herald and Jesus the coming Messiah. All things which proceed from heaven are harmonious; and if we want to see them in their harmony and beauty we must view them from above. If we wish to rise above the mists and storms of party jealousy and rivalry, we must ascend into the home of love, peace, and order, and look at things in the light of heaven. From this altitude there can be no rivalry between John and Jesus. All Divine agencies are harmonious. There can be no jealousy between the morning star and the blazing sun. Had John remained down, and viewed things from his disciples" standpoint, he would see and feel as they did. But, like an eagle, he flew up to the vicinity of the sun, the central light of the kingdom of heaven, and all was harmony.
2. The consistency of his public testimony with regard to the Messiah and himself.
(1) As to what he was not. "I am not the Christ." Such were the character, the popularity, and the circumstances of John that he was naturally suspected of being the Messiah. Consequently, much of his testimony was negative, and with all his might he iterated and reiterated, "I am not the Christ," etc.
(2) As to what he was. His forerunner. "I am sent before him." Twice he directly pointed him out, but as a rule he spoke of him in general, but characteristic, terms, that they might know him rather by his character and deeds.
(3) As to the evidence of his consistency. Such was the consistency of his testimony to the Messiah that he could most confidently appeal to his disciples, and even to the complaining ones, "Ye yourselves bear me witness," etc. "Even in your jealous complaint you bear me witness." The invariable uniformity of his testimony to Christ made him now strong in the hour of trial. One wrong step or wrong expression may lead to another. All the links make up the chain. One weak link affects the whole. It is a great source of strength to the preacher if he can summon his audience to bear witness to the consistency of his ministry. One part of life affects the other. John in the wilderness was a great help to John at Aenon. If we wish our public testimony to be consistent, let our private conceptions be spiritual and heavenly.
3. The reasons of his continued attachment.
(1) The relationship of Christ to believers. He is the Bridegroom; they are the bride. As such, the bride is his; "For he that hath the bride is the Bridegroom," and no one else. His claims are absolute, sacred, and indisputable. The bride is his.
(2) His own relationship to Christ. His friend. "The friend of the Bridegroom." As such, his duty was to set forth his excellences so as to win the heart of the bride. The Bridegroom was partly a stranger. He required a friend to introduce him. Such he found in John. He realized his position and duties. By his own superiority, and the plausible, but evil, suggestions of his disciples, he was tempted to take the place of the Bridegroom and win the bride"s affections for himself; but he felt that in this he would not be a friend, but the meanest foe. He realized his relationship to Christ, and performed its obligations with increasing firmness and happiness. He had no higher ambition than to be the Bridegroom"s friend.
4. The sources of his joy. "Rejoiceth greatly," and why?
(1) At a fuller recognition of Jesus. Before there was expectation, and therefore anxiety and doubt; but these are gone. He hears his voice the first notes of his public ministry. He recognized him before by appearance, and pointed to him as the "Lamb of God;" but now recognizes him by his voice, and his voice filled the land with Divine music and his soul with ecstatic joy.
(2) At Jesussuccess. His success in winning the affections of the bride. The joy of having won the bride is the Bridegroom"s, but his friend, standing by and hearing, shares it. The voice of the Bridegroom with the bride is joyous the joy of mutual satisfaction and delight. There is no joy to be compared with that of triumphant and ardent love. Christian joy is common and contagious. The success of the Master produces joy in all the disciples. At the marriage of the Lamb all the good wish him joy, and are joyous with him, especially his friends and forerunners. Jesus is introduced to the soul; but a long time of anxiety often elapses between the introduction and success. When the success comes, what a joy!
(3) At the fulfilment of his own mission. When he heard the voice of the Bridegroom he heard the first victorious notes of his own mission; for his mission was to bring the Bridegroom and the bride together, and prepare for the Lord a ready people. He rejoiced that the great One he had heralded had come. He was often anxious and hesitating, but now joyous. If we herald Christ"s coming faithfully, there will be no disappointment on his part; and, when come, every expectation will be more than filled and every want more than satisfied. John was joyous because his mission was fulfilled. The match was made between the King"s Son and the captive daughter of Zion between heaven and earth, between Jesus and believing souls; and it was a very happy one on both sides. The Bridegroom said of the bride, "As the lily among thorns, so is my love among the daughters," and the bride said. of him, "Thou art the Rose of Sharon, and the Lily," etc; and the bridegroom"s friend, standing by, heareth, and rejoiceth greatly. What was intended to fill him with jealousy filled him with joy, and, being filled with holy joy, he had no room for anything else.
5. His thorough self-renunciation. "He must increase," etc.
(1) The necessity of this is recognized. John saw the "must" of the case. It was becoming and necessary the natural course of things. He must increase personally, officially, representatively, and dispensationally. He must increase in his influence in the hearts of humanity, in the institutions of the world, and in the songs of the redeemed. And John must decrease officially. He had introduced the Bridegroom to the bride and, the bride to the Bridegroom, and his work was at an end.
(2) The necessity of this is willingly recognized. "He must," etc. It is one thing to see the necessity of an event, it is another to submit to it willingly. John not only saw the necessity and recognized the law of increase as the lot of Jesus and of decrease as his, but accepted its flat even with joy and delight. It is not only the logic of his head, but the language of his heart. "I am willing; I am glad. Let him ascend and shine; I joyously disappear that he may be manifested." A noble self-sacrifice of the friend, and a befitting introduction to the even nobler one of the Bridegroom.
LESSONS.
1. Every true minister is a forerunner of Christ, preparing souls to receive him. When Christ enters the soul by faith, the office of the forerunner is, to a great extent, at an end.
2. Ministers should not go between Jesus and believers. The friend of the Bridegroom should not attempt to take his place in the esteem and affections of the bride. This is the essence of the great apostasy. The friend should act as a friend all through, and nothing more.
3. There should be no jealousy or rivalry between, the disciple and the Master, nor between any of the disciples themselves. Their interests are identical, and their duty is to elevate Christ and bring humanity into living fellowship with him.
4. Ministers should avoid the temptations of declining years, waning popularity, and jealousy of a popular contemporary. All this should be kept down by a spirit absorbed in the sacred mission. Many can act on the stage with better grace than they can leave it. The last notes are often out of harmony with the tune of life. Let the end be a sunset like that of John, beautiful and glowing a convincing proof of an earnest and a sincere life. B.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 25, 26. There arose a question … about purifying.…
25, 26. There arose a question … about purifying. The Revision says “a Jew,” probably a Pharisee who associated baptism with ceremonial purification. From the fact that John's disciples mention Jesus, it is evident that his name came up in the discussion.
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 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 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.