John 3:22-30

JOHN'S WITNESS CONCERNING HIMSELF

Text 3:22-30

22

After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized.

23

And John also was baptizing in Enon near to Salim, because there was much water there: and they came, and were baptized.

24

For John was not yet cast into prison.

25

There arose therefore a questioning on the part of John's disciples with a Jew about purifying.

26

And they came unto John, and said to him, Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold the same baptizeth, and all men come to him.

27

John answered and said, A man can receive nothing, except it have been given him from heaven.

28

Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him.

29

He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridgegroom's voice: this my joy therefore is made full.

30

He must increase, but I must decrease.

Queries

a.

Why is Jesus-' growing popularity mentioned?

b.

Why does he ask the question about purifying?

c.

How does John's analogy of the bridegroom and the friend of the bridegroom apply?

Paraphrase

After His ministry in the vicinity of Jerusalem, Jesus and His disciples went out into the countryside of Judea and He spent some time there with His disciples and immersed. But John the Baptist was also immersing in Aenon near Salim, because there was an abundance of water there; and people were continuing to come and be immersedfor John had not yet been cast into prison. John's disciples, therefore, began a disputation with a Jew concerning the subject of ceremonial cleansing. They came to John and said to him, Teacher He that was with you beyond the Jordan, the One to whom you have borne witness, look, He is immersing and everyone is flocking to Him! John answered and said to them, A man is not able to claim any authority if it has not been given unto him from heaven. You yourselves are my witnesses that I said positively, I am not the Christ but I was sent in advance of the Anointed One, The One having the bride, He is the Bridegroom. But the friend of the Bridegroom, the one who stands and listens for the Bridegroom's coming, rejoices greatly on account of the approaching voice of the Bridegroom. This, therefore, is the fulfillment of my work and thus my joy is fulfilled when all the people flock to Him. He must continue to grow in esteem and following while I continue to decrease in following.

Summary

Jesus-' ministry and popularity grows. John the Baptist's disciples exhibit jealousy. The Baptist exhibits humility and devotion to Jesus, refusing to be jealous of Him.

Comment

After attending the Passover week and performing many signs and after a considerable ministry in the vicinity of Jerusalem (including the conversation with Nicodemus), Jesus goes out into the countryside. The most likely place to go with his disciples in order to baptize would be near Jericho where the Jordan was forded. It is evident from John 4:2 that Jesus baptized no one personally, but He is said to have baptized when actually His disciples performed the rite. There was Divine wisdom in this. The apostle Paul was forced to contend with division in the Corinthian church a few years later which had resulted from certain Christians taking pride in having been baptized by certain preachers and apostles (cf. 1 Corinthians 1:14 ff). It is asked, What baptism would Christ and His disciples administer? The only reasonable answer is that they were administering John's baptism of repentance and preparation. The baptism into His death (Romans 6:3) could not have been instituted until after His death. The baptism instituted and commanded by Jesus at His ascension (Matthew 28:19-20; Mark 16:15-16) was not a carry-over of John's baptism. John's baptism was not valid after Pentecost (Acts 2:1-47) and this is evident from Paul's instruction to some untaught disciples of the Baptist (Acts 19:1-7) and from the instruction given to Apollos (Acts 18:24-26). The list of parallels below which show the differences in the two baptisms is taken from Studies in the Life of Christ, Vol. 1, by R. C. Foster:

CHRISTIAN BAPTISM

JOHN'S BAPTISM

1.

Demands explicit faith in Jesus as Son of God, as well as repentance

Was preceded by repentance

2.

In the name of Father, Son, and Holy Spirit

On the general authority of God, no known formula

3.

Permanent, remaining in force to the end of time

Temporary, preparing for the appearance of Christ

4.

Universal all nations, every creature

For the Jews only

5.

Inducts one into the kingdom and into Christ

Only in preparation for the coming kingdom

6.

For the remission of your sins.

Unto repentance and remission of sins (in promise?)

7.

Followed by the gift of the Holy Spirit

Not connected with the gift of the Holy Spirit

In John 3:23 we are informed that John changed his place of baptizing. Before this time he was beyond the Jordan (John 3:26) which means the eastern side of the Jordan. There is much discussion as to where Aenon is located. No definite location can be established. The most acceptable location is about eight miles south of Scythopolis on the western banks of the Jordan. The primary discussion of this verse centers around the phrase, because there was much water there. The pedo-baptists claim the phrase means many waters, or an abundance of springs. They do this, of course, to discredit the much water as an inference for immersion. They say John chose a location with an abundance of water that the multitudes might have sufficient drinking water. But the whole emphasis of this context is upon baptizing. The demand of the New Testament for immersion as the only Scriptural mode of baptism cannot be denied by such egregious reasoning as the pedo-baptists have used with this verse (cf. also comment on John 1:23-28).

As John writes his gospel, he is aware of Matthew's sequence of events in the ministry of Jesus and John the Baptist. John would know that Matthew has John the Baptist cast into prison just after the temptation of Jesus (Matthew 4:11-12). Here, in John's gospel, Jesus and the Baptist are represented as preaching and baptizing simultaneously at least six months after the Lord's temptation. John, the author, is aware that those who later compare his gospel and Matthew's account may stumble and so he interjects the phrase anachronistically, for John was not yet cast into prison. The interjection of John 3:24 shows there was a considerable lapse of time between Matthew 4:11-12, and during this time Jesus and John were both preaching and baptizing.

As in the case when most great spiritual leaders gain a following, there arises, unsanctioned by the leaders, jealousy between the followers. John 3:25 informs us of John the Baptist's disciples beginning a disputation or argument with a Jew (probably one who favored Jesus and His ministry) over the question of cleansing. From John 3:26 it seems the whole disputation was over the authority and cleansing efficacy of the two baptisms. The disciples of John began the controversy and probably challenged the Jew because he had been baptized by Jesus-' disciples. That Jesus could baptize without consulting John they could not understand, and undoubtedly argued that the Jew had not been purified or cleansed because he had not been baptized by John. John's disciples probably brought the Jew with them when they came to their Teacher, expecting John to set this man right about the correct administrator of the rite of baptism.

The real trouble of these particular disciples of John was jealousy, not theological problems. Jesus was gaining popularity, and He and His disciples were preaching and baptizing and were not companying with John and his disciples. Jesus-' disciples had the same trouble with the unknown miracle-worker (Mark 9:38-39.). They could not understand how one could do good and practice religion and not company with them. Anyone who is doing the revealed will of God, whether he belongs to our immediate circle of fellowship or not, is for us and for Christ, and he is a child of God!

The Baptist's answer, John 3:27, was probably unexpected by the disputing disciples. They were saying John should have the pre-eminence and that Jesus was a usurper. But John replies that authority and pre-eminence is divinely bestowed. In God's eternal scheme of things everyone has a place. John knew he had a definite placehis place was to be a preparer, a forerunner. Even John's own disciples testified publicly of John's previous denial that he was the Christ.

John now uses a familiar Old Testament figure to illustrate his secondary position to Christ. The bride is expressive in the Old Testament of the people of Israel in their close relation to God (cf. Isaiah 54:5; Hosea 2:18; Psalms 45:1-17). The bride belongs to the bridegroom. Christ is the Bridegroom, and His people are the Bride (cf. Ephesians 5:32; 2 Corinthians 11:2; Revelation 21:2; Revelation 21:9; Revelation 22:17). In the Jewish marriage ceremonies, the friend of the bridegroom often had certain tasks to perform in advance of the final union. The friend would then stand and wait for the approach of the groom. Upon hearing the groom's voice the best man could rejoice in a task completed and rejoice again when the groom voices his joy upon receiving the bride. John then tells his disciples, Since you have come to me and told me that all people are flocking to Him, the Bridegroom, my joy is made full. The Bridegroom is receiving His Bride with joy and the friend of the Bridegroom also rejoices!

John 3:30 will stand forever as a monument to this great man, John the Baptist. It exemplifies his whole life of service in behalf of the Christ. As Barclay says, we would do well to remember that it is not to ourselves that we must try to attach people; it is to Jesus Christ. It is not for ourselves we seek the loyalty of men; it is for Him. (Wm. Barclay in The Daily Study Bible, The Gospel of John, Vol. 1). Note the word must in this verse. The word is a translation of the Greek word dei which, in turn, is from the Greek verb deo meaning I am bound. John says, then. I am bound, I must decrease while He is bound to increase. John is merely submitting to the eternal plan of God by giving Jesus the pre-eminence.

Quiz

1.

Where did Jesus go with his disciples to baptize?

2.

Did Jesus baptize anyone? Explain.

3.

Name at least 4 differences between John's baptism and Christian baptism.

4.

Where is Aenon?

5.

How are Matthew 4:11-12 and John 3:24 reconciled?

6.

What probably caused the disputation concerning purifying?

7.

How is John 3:27 to be interpreted?

8.

What was the joy of John the Baptist John 3:29?