ยอห์น 3:25 วิจารณ์

In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him (v. 1-21). II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.

For John was not yet cast into prison. As he afterwards was by Herod, for the sake of Herodias, because he reproved Herod for taking her to be his wife, when she was wife to his brother Philip; see Mat 14:3; and this circumstance shows, that these things were done before that journey of Christ into Galilee, mentioned in Mat 4:12. . John 3:25 joh 3:25 joh 3:25 joh 3:25Then there arose a question,.... A dispute, or controversy, occasioned by the baptism, of John and Christ: between some of John's disciples, and the Jews. The Syriac and Persic versions read, "between one of John's disciples, and a certain Jew"; and Nonnus renders it, "with an Hebrew man"; and so the Alexandrian manuscript; many others read, "with a Jew": the contention between them was about purifying; either about the ceremonial purifications, and ablutions commanded in the law of Moses; or concerning the various washings of persons, and vessels, according to the traditions of the elders, which the Jews in common were very tenacious of; and which they thought were brought into neglect, and contempt, by the baptism of John: and this seems to have been occasioned by the baptism of Christ; which the Jew might improve against the disciple of John, and urge, that since another, besides his master, had set up baptizing, who could tell which was most right and safest to follow? and therefore it would have been much better, if no such rite at all had been used by any, but that the purifications required by the law of Moses, and by their elders, had been strictly and solely attended to.

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, 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.

(Hom. xx. 1) But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ's own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord's baptism. Indeed, the reason, I think, why John's death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ's disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John's; And there arose a question from some of John's disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John's disciples, whereas he might have said, The Jews put forth a question.

If any one should enquire, "And in what was the baptism of the disciples better than that of John?" we will reply, "in nothing"; both were alike without the gift of the Spirit, both parties alike had one reason for baptizing, and that was, to lead the baptized to Christ. For in order that they might not be always running about to bring together those that should believe, as in Simon's case his brother did, and Philip to Nathanael, they instituted baptism, in order by it to bring all men to them easily, and to prepare a way for the faith which was to be. But that the baptisms had no superiority one over the other, is shown by what follows. "There arose," saith the Evangelist, "a question (between some) of John's disciples and the Jews about purifying." For the disciples of John being ever jealously disposed towards Christ's disciples and Christ Himself, when they saw them baptizing, began to reason with those who were baptized, as though their baptism was in a manner superior to that of Christ's disciples; and taking one of the baptized, they tried to persuade him of this; but persuaded him not. Hear how the Evangelist has given us to understand that it was they who attacked him, not he who set on foot the question. He doth not say, that "a certain Jew questioned with them," but that, "there arose a questioning from the disciples of John with a certain Jew, concerning purification."

"Then there arose a question on the part of John's disciples with the Jews about purifying." John baptized, Christ baptized. John's disciples were moved; there was a running after Christ, people were coming to John. Those who came to John, he sent to Jesus to be baptized; but they who were baptized by Christ were not sent to John. John's disciples were alarmed, and began to dispute with the Jews, as usually happens. Understand the Jews to have declared that Christ was greater, and that to His baptism people ought to have recourse. John's disciples, not yet understanding this, defended John's baptism. They came to John himself, that he might solve the question. Understand, beloved. And here we are given to see the use of humility, and, when people were erring in the subject of dispute, are shown whether John desired to glory in himself. Now probably he said, "You say the truth, you contend rightly; mine is the better baptism, I baptized Christ Himself." John could say this after Christ was baptized. If he wished to exalt himself, what an opportunity he had to do so! But he knew better before whom to humble himself: to Him whom he knew to have come after himself by birth, he willingly yielded precedence by confessing Him. He understood his own salvation to be in Christ. He had already said above, "We all have received out of His fullness;" and this is to confess Him to be God. For how can all men receive of His fullness, if He be not God? For if He is man in such wise that He is not God, then Himself also receives of the fullness of God, and so is not God. But if all men receive of His fullness, He is the fountain, they are drinkers. They that drink of a fountain, both thirst and drink. The fountain never thirsts; it has never need of itself. Men need a fountain. With thirsty stomachs and parched lips they run to the fountain to be refreshed. The fountain flows to refresh, so does the Lord Jesus.

The Jews being powerless to commend the purifications of the law, and not able to advocate the cleansing through the ashes of an heifer, plan something against John's disciples, whereby they thought to cause them no slight vexation, albeit easily worsted in their own matters. For since they who attended the blessed Baptist, appeared to be more excellent and of more understanding than the Pharisees, admiring the baptism of their own teacher, and opposing the purifications after the law; they are vexed at these things, who are diligent in reviling only and most ready unto all wickedness: and even overturning their own case, they praise Christ's Baptism, not rightly disposed, nor pouring forth true praise on it, but exasperated to the mere distressing of them; and lending out a statement against their opinion, until their purpose should attain its accomplishment. They cannot then adduce any reasonable proof, nor do they even support Christ out of the holy Scriptures (for, whence were such understanding to the uninstructed?): but they merely allege in confirmation of their own arguments, that very few in number are those who come to John, but that they flock together to Christ. For haply they in their exceeding folly thought that they should carry off the vote of victory, and might speak out in behalf of the legal purifications, as having already conquered, by giving the palm over John's to the Baptism bestowed by Christ on those who come to Him. And they vex those with whom their dispute was: but they get off with difficulty and leave the disciples of John, much more beaten by their ill-considered dispute. For they crown with compulsory praises, and against their will, the Lord.

A dispute arose between John's disciples and a certain Jew concerning baptism. The Jew held the baptism of Christ's disciples to be superior, while John's disciples held the baptism of their teacher to be superior.

Then when he says, A controversy arose, he brings in the issue of the two baptisms. First, the issue is mentioned. Secondly, it is brought to John's attention (v 26). Thirdly, the issue is resolved. Because both John and Christ were baptizing, the disciples of John, out of zeal for their teacher, started a controversy over this. And this is what he says, A controversy arose, i.e., a dispute, between the disciples of John, who were the first to raise the issue, and the Jews, whom the disciples of John had rebuked for preferring Christ, because of the miracles he did, to John, who did not do any miracles. The issue was concerning purification, i.e., baptizing. The cause of their envy and the reason why they started the controversy was the fact that John sent those he baptized to Christ, but Christ did not send those he baptized to John. It seemed from this, and perhaps the Jews even said so, that Christ was greater than John. Thus, the disciples of John, having not yet become spiritual, quarreled with the Jews over the baptisms. "While there is envy and fighting among you, are you not carnal?" (1 Cor 3:3).

The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, Joh 3:1-15. The love of God, the source of human salvation, Joh 3:16. Who are condemned, and who are approved, Joh 3:17-21. Jesus and his disciples come to Judea, and baptize, Joh 3:22. John baptizes in Aenon, Joh 3:23, Joh 3:24. The disciples of John and the Pharisees dispute about purifying, Joh 3:25. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, Joh 3:26-36.

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.

NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21) Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.

between some of--rather, "on the part of." and the Jews--rather (according to the best manuscripts), "and a Jew," 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.