EXPLANATORY AND CRITICAL NOTES
John 3:23. Ænon near to Salim (Αἰνών, from עַין, Arab. عين, 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 John 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).
John 3:24. For John had not yet been, etc.—I.e. the events here related are prior to those of Matthew 4:12; Mark 1:14. Thus the Synoptists Matthew and Mark omit all mention of the Galilean ministry recorded in John 1:43 to John 2:13.
John 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.
John 3:27-36. John answered, etc.—The Baptist in his reply to his disciples points out Christ’s relation to Himself, and then (John 3:31-36) the true position of Christ as “above all.”
John 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 (John 3:26: comp. John 1:7; John 1:26; John 1:34).
John 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. Isaiah 54:5; Hosea 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 (Ephesians 5:32; Revelation 19:7; Revelation 21:2; Revelation 21:9; Matthew 9:15; Matthew 21:1; Matthew 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.
John 3:30. He must increase, etc.—“The office of the Paranymph ceases to exist when the marriage is accomplished” (Watkins).
John 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.
John 3:31-32. From above, etc. (comp. John 3:13; John 1:15-18; John 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” (John 1:29; John 1:36).
John 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 (John 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” (John 1:33).
John 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 (Ephesians 2:3).
MAIN HOMILETICS OF THE PARAGRAPH.— John 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” (John 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 (John 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” (Matthew 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 (Hebrews 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? (John 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” (John 12:26; Matthew 10:32-33, etc.). “He must increase.”
John 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. (John 1:8). He was not the Christ, but the bridegroom’s friend (John 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 (Psalms 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 (2 Corinthians 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. (Philippians 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 (1 John 5:13).—After Karl Lecher.
John 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” (Romans 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.