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

“(Hom. xxix. 1) Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the feasts, not from ostentation or love of honour, but to teach the people His doctrines, and shew miracles of mercy. After the festival He visited the crowds who were collected at the Jordan. After these things came Jesus and His disciples into the land of Judæa; and there he tarried with them, and baptized.”

“Above, the Lord delivered the teaching on spiritual regeneration through words; but here he fulfills that teaching through works, by baptizing. And first a twofold Baptism is introduced; second, a question is raised about the comparison of them, there: "a question therefore arose," etc. Concerning the first he does two things. First the Baptism of Christ is introduced; second the Baptism of John, there: "now John was baptizing," etc. He says therefore first: "After these things" — namely the things that were set forth above concerning the teaching of spiritual regeneration — "Jesus came, and his disciples, into the land of Judea." But here there is a literal question: for above the Evangelist had said that the Lord had come from Galilee into Jerusalem, which is the land of Judea, where he had instructed Nicodemus. How then, after the instruction of Nicodemus, did he come into Judea, since he was already there? To this there is a twofold response: for according to Bede, Christ, after the words to Nicodemus, went into Galilee, and having remained there for some time, returned into Judea; and therefore when it is said "after these things Jesus came," it is not to be understood that he came into Judea immediately after the words to Nicodemus. In another way, according to Chrysostom, it is to be understood that after these things he came immediately into the land of Judea. For Christ wished to preach where a multitude gathered, so that many might be converted; Psalm 39:10: "I have declared your justice in a great Church." And below, chapter 18:20: "I have spoken openly," etc. Now there were two places in Judea to which a multitude of Jews flocked, namely Jerusalem, to which they went for the feasts, and the Jordan, to which they ran together on account of the preaching and Baptism of John. And therefore the Lord, frequenting these two places, as soon as the feast days in Jerusalem — which is in one part of Judea — were completed, came into another part of Judea, where John was baptizing, namely to the Jordan. Morally, however, Judea is interpreted as "confession," to which Jesus comes, because Christ visits those who confess their sins, or the divine praise; Psalm 113:2: "Judea was made his sanctification." And there he abides, because he does not visit such people only in passing; below 14:23: "We will come to him and make our dwelling with him." And there he baptizes, that is, he purges from sins: because unless someone confesses his sins, he does not obtain remission; Proverbs 28:13: "He who hides his crimes shall not be directed aright." Then when he says, "Now John also was baptizing in Aenon," the Evangelist introduces the Baptism of John; and concerning this he does four things. For first he sets down the person of the one baptizing; second, the place of the Baptism; third, the fruit; fourth, the time. The person baptizing is John; and therefore he says, "Now John was baptizing." But here there is a question: because since the Baptism of John was ordered toward the Baptism of Christ, it seems that, with the Baptism of Christ coming, John ought to have ceased from baptizing, just as, when the truth comes, the figure ceases. To this there is a threefold response. One, as regards the person of Christ: for John baptized so that Christ might be baptized by him. Nor was it fitting that Christ alone should be baptized by him, lest the Baptism of John, by reason of this singularity, should seem better than the Baptism of Christ; and therefore it was expedient that others before Christ should be baptized by John, because before the teaching of Christ was made public, it was necessary that men be prepared for Christ by the Baptism of John. Hence according to this, the Baptism of John is related to the Baptism of Christ just as the catechism, in which those to be baptized are instructed in the faith and prepared for Baptism, is related to true Baptism. It was also necessary that, after Christ had been baptized by John, others should be baptized by him, lest the Baptism of John should seem to be something to be rejected; just as also, when the truth came, the use of the legal observances did not immediately cease, but, according to Augustine, it was lawful for the Jews for a determined time to keep the legal observances. In another way, as regards the person of John: for if John, as soon as Christ began to baptize, had ceased from Baptism, it could be believed that he had done this out of envy, or anger. And because, as is said in Romans 12:17: "We ought to provide good things not only before God, but also before all men," therefore John did not cease immediately. In another way, as regards the disciples of John, who were already beginning to be jealous toward Christ, and toward his disciples, because they were baptizing. Hence if John had immediately ceased baptizing altogether, he would have left his disciples in greater jealousy and controversy against Christ and his disciples. For already, even while John was baptizing, they themselves bore the Baptism of Christ with difficulty: which is clear from what follows. And therefore he did not cease immediately; 1 Corinthians 8:9: "See that this liberty of yours does not perhaps become a stumbling block to the weak." Now the place of the Baptism was in Aenon near Salim: "because there was much water there." Salim is called by another name Salem, which is the town of which Melchizedek was king. And it is here called Salim, because among the Jews, the reader may use the vowel letters in the middle of words as he wishes: hence, whether it is called Salim, or Salem, it makes no difference among the Jews. Now this that he adds, "because there was much water there," he sets down in order to explain this name of the place, namely Aenon, which is the same as "water." The fruit of the Baptism is the remission of sins; and therefore he says, "and they came and were baptized," that is, were cleansed: because, as is said in Matthew 3:5, Luke 3:7, a great multitude went to John. The time is set down there: "for John had not yet been cast into prison": which he says for this reason, to give one to understand that he himself began the narration of the deeds of Christ before the other Evangelists. For the others began to narrate the works of Christ only from the time of the imprisonment of John. Hence it is said in Matthew 4:12: "When Jesus had heard that John had been delivered up, he withdrew into Galilee." And therefore, because all the deeds of Christ before the imprisonment of John had been passed over, John, who wrote his Gospel last, supplied this deficiency; and he hints at this when he says, "for John had not yet been cast into prison." But note, that it came about by divine dispensation that John, with Christ baptizing, should not baptize and preach for long, lest from this a schism should arise among the people; although this was permitted to him for some time, lest he should seem to be one to be rejected, as was said above. Thus also it came about by dispensation that, after the preaching of the faith, and the conversion of the faithful, the temple was totally destroyed, so that, namely, the whole devotion and hope of the faithful might be drawn to Christ. Then when he says, "Now a question arose," etc., the question about the Baptisms is introduced; and first the question itself is proposed; second, the referral of the question to John, there: "and they came to John"; third, the settling of the question is set down, there: "John answered and said to them." Because, therefore, two were baptizing, as has been said, namely Christ and John, the disciples of John himself, being zealous for their master, took occasion for dissension. And this is what he says: "a question arose," that is, a controversy, "from the disciples of John," namely, with them first raising this question, "with the Jews": whom the disciples of John rebuked, because they ran more to Christ on account of the miracles which he was working, than to John, who worked no miracle. And this question arose concerning purification, that is, concerning Baptism. Now the disciples of John took the cause from which they envied and stirred up controversy from the fact that John sent those whom he baptized to Christ; but Christ did not send those whom he baptized to John. From which it seemed — and perhaps the Jews were saying — that Christ was greater than John: and therefore these men, not yet spiritual, contend about Baptism with the Jews; 1 Corinthians 3:3: "For since there is among you zeal and contention, are you not carnal?" But they refer the question that had been raised to John; and therefore he says, "and they came to John." And if one attends carefully, they tried to stir up John against Christ. These men are like the double-tongued and the whisperers; Ecclesiasticus 28:15: "The whisperer and the double-tongued is accursed, for he troubles many who are at peace." Now they propose four things, which might cause a disturbance in John's mind against Christ. For first they recall the humility of Christ's former status; second, the benefit bestowed by John; third, the office assumed by Christ; fourth, the detriment which came to John from Christ's office. Now they recall the humility of his status, when they say, "who was with you," as one of the disciples; but not, "you with him," as with a master: for if honor is shown to someone greater, there is not so great a cause for envy; but then a man envies, when greater honor is shown to one lesser than himself; Ecclesiastes 10:7: "I have seen servants sitting on horses, and princes walking on the ground like servants"; Job 19:16: "I called my servant, and he did not answer." For a master is more disturbed at the rebellion of a servant and a subject than at that of anyone else. Second, recalling the benefit bestowed by John, they do not say "whom you baptized," because in this they would have confessed the magnificence of Christ, which was shown in the Baptism, and the descent of the Holy Spirit upon him in the form of a dove, and the voice of the Father made to him; but they say, "to whom you gave testimony"; that is, one whom you made illustrious and esteemed dares to repay you with such things — which greatly stirs up exasperation; Psalm 40:10: "He who ate my bread has magnified his supplanting against me." But because those seeking their own glory, and intent upon their own gain in their office, grieve if another assumes that office, therefore, third, these men add also that Christ took to himself the office of John, when they say: "behold, this one baptizes"; that is, he exercises your office: which greatly stirs up disturbance. For we commonly see here that men of the same craft behave insidiously and enviously toward one another. A potter envies a potter, but not a smith. So too, teachers seeking their own honor grieve if another teaches the truth; against whom Gregory says: the mind of a devout pastor desires that others should teach the truth which he alone does not suffice to teach. So too Moses, Numbers 11:29: "Who will grant that all this people may prophesy?" But it was not enough for these men merely to stir up John; but they report what moves him more, namely the detriment which seemed to accrue to John from the office assumed by Christ; which fourth point they set forth when they say, "and all come to him," namely those who used to come to you: because, with you set aside and despised, all run to his Baptism. Now that they had previously been accustomed to go to John is clear from the testimony of Matthew 11:7: "What did you go out into the desert to see?" etc. By such envy the Pharisees were moved against Christ; hence they said, below 12:19: "Behold, the whole world goes after him." But by these things John was not moved against Christ: for he was not "a reed shaken by the wind," as is said in Matthew 11:7. And this is clear from the response of John, which follows in the settling of the question referred to him.”

“In these verses we have, I. Christ's removal into the land of Judea (Joh 3:22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Psa 19:6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Jos 3:3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe - He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Sol 7:11, Sol 7:12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, Joh 2:24. John began to baptize in the land of Judea (Mat 3:1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, Joh 4:2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men. II. John's continuance in his work, as long as his opportunities laster, Joh 3:23, Joh 3:24. Here we are told, 1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last. 2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hudata polla - many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing. 3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts. 4. It is noted (Joh 3:24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Mat 6:12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, Joh 9:4. III. A contest between John's disciples and the Jews about purifying, Joh 3:25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium - superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (Joh 3:26): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] "Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together. IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, Joh 3:26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, "Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbi; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: "He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, Joh 5:36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: "All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phi 1:18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone. V. Here is John's answer to this complaint which his disciples made, Joh 3:27, etc. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus. 1. John here abases himself in comparison with Christ, Joh 3:27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, Co1 3:5. (1.) John acquiesces in the divine disposal, and satisfies himself with that (Joh 3:27): A man can receive nothing except it be given him from heaven, whence every good gift comes (Jam 1:17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb 5:4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (Joh 3:34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Mat 20:15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it. (2.) John appeals to the testimony he had formerly given concerning Christ (Joh 3:28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (Joh 3:26): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur - If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established. (3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (Joh 3:29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?" Christ was prophesied of in the Old Testament as a bridegroom, Ps. 45. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (Co2 13:3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (Sol 3:11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy. (4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (Joh 3:30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: "He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all. 2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves. (1.) He instructs them concerning the dignity of Christ's person (Joh 3:31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho ōn ek tēs gēŝ ek tēs gēs esti - He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job 33:6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven. (2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For, [1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, Co2 3:5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven. [2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us, First, As infallibly sure and certain, and to be entertained accordingly (Joh 3:32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, "Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (Co2 12:4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Act 18:5. From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (Joh 3:26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom 9:2. [2.] He takes occasion to commend the faith of the chosen remnant (Joh 3:33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev 22:20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev 12:17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luk 1:70, etc. Act 13:32, Act 13:33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to. Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (Joh 3:34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (Joh 3:2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, Co1 2:10, Co1 2:11. The Old Testament prophets had the Spirit, and in different degrees, Kg2 2:9, Kg2 2:10. But, whereas God gave them the Spirit by measure (Co1 12:4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God." So Dr. Whitby. (3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they. [1.] He is the beloved Son of the Father (Joh 3:35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Pro 8:30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings. [2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Mat 28:18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to”

“And John also was baptizing in Aenon,.... The Syriac and Persic versions call it "Ain", or "In you", the fountain of the dove; and the Arabic version reads it, the fountain of "Nun": and whether it was a town, or river, it seems to have its name from a fountain near it, or that itself was one, where was an abundance of water, as the text shows. There is a city of this name in the Septuagint version of Jos 15:61, and mention is made of Hazerenon in Num 34:9, but neither of them seem to be the same with this; but be it where, and what it will, it was near to Salim; and where that was, is as difficult to know as the other, some take it to be Shalem, a city of Shechem, mentioned in Gen 33:18, but that is not the same name with this; and besides was in Samaria; and indeed is by some there thought not to be the proper name of any place. Others are of opinion, that it is the same with Shalim in Sa1 9:4, though it seems rather to be the place which Arias Montanus calls (o) "Salim juxta torrentem", Salim by the brook; and which he places in the tribe of Issachar: and might be so called, either because it was near this Aenon, and may be the brook, or river intended, by which it was; or because it was not far from the place where the two rivers, Jabbok and Jordan, met; and so the Jewish maps place near Jordan, in the tribe of Manasseh, bordering on the tribe of Issachar, a Shalem, and by it Ain-yon. And the Septuagint in Jos 19:22 mention "Salim by the sea", as in the tribe of Issachar. There is a passage in the Talmud (p), which, whether it has any regard to this Aenon, and Salim, I leave to be considered: "the wine of Ogedoth, why is it forbidden? because of the village Pegesh; and that of Borgetha, because of the Saracene palace; and of Ain-Cushith, because of the village Salem.'' Nonnus here calls Aenon, a place of deep waters; and Salim he reads Salem; and so some copies. Aenon, where John baptized, according to Jerom (q), was eight miles from Scythopolis, to the south, and was near Salim and Jordan; and he makes Salim to be at the same distance from Scythopolis. However, John was baptizing in these parts, at the same time that Christ was teaching and baptizing: he did not leave off on that account. This was the work he was sent to do, and which he continued in as long as he had his liberty; and be chose this place, because there was much water there; or "many waters"; not little purling streams, and rivulets; but, as Nonnus renders it, abundance of water; or a multitude of it, as in the Arabic version; see Rev 1:15 and the Septuagint in Psa 78:16, and what was sufficient to immerse the whole body in, as Calvin, Aretius, Piscator, and Grotius, on the place, observe; and which was agreeable not only to: the practice of the Jews, who used dipping in their baptisms, and purifications, as Musculus and Lightfoot assert; but to John's method and practice elsewhere: and they came, and were baptized. The Ethiopic version renders it, "they came to him", that is, to John, "and he baptized them"; as the Persic version adds, "there", in Aenon, near Salim, in the much water there: it may be understood of the people coming both to John and Christ, and of their being baptized by them; though it seems rather to be said of John; and so Nonnus paraphrases it. (o) Antiqu. Jud. l. 2. c. 3. (p) T. Hieros. Avoda Zara, fol. 44. 4. (q) De locis Hebraicis fol. 89. C. & fol, 94. F. Next: John Chapter 4”

“Came - into the land of Judea - Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, Act 1:8; Act 10:39; and in 1 Maccabees 3:34; and in 2 Maccabees 1:1, 10. See Bp. Pearce. And baptized - It is not clear that Christ did baptize any with water, but his disciples did - Joh 4:2; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood: - 1. this place, of Christ's baptizing before he called the twelve disciples; and 2. Joh 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.”