And they came to John, and said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony, behold he baptizeth, and all men come to him.

“(Hom. xxix. 2) Meaning, He, Whom thou baptizedst, baptizeth. They did not say expressly, Whom thou baptizedst, for they did not wish to be reminded of the voice from heaven, but, He Who was with thee, i. e. Who was in the situation of a disciple, who was nothing more than any of us, He now separateth Himself from thee, and baptizeth. They add, To Whom thou barest witness; as if to say, Whom thou shewedst to the world, Whom thou madest renowned, He now dares to do as thou dost. Behold, the Same baptizeth. And in addition to this, they urge the probability that John’s doctrines would fall into discredit. All men come to Him.”

“(Tr. xiii. c. 8) The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John’s disciples did not understand so much, and defended John’s baptism. At last they come to John, to solve the question: And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, behold, the Same baptizeth.”

“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.”

“John answered and said,.... The Syriac and Arabic versions add, "to them"; the answer being made to the disciples of John, who came to him with their complaint: a man can receive nothing; the Syriac and Persic versions add, "of his own will": some understand this of Christ, as man, who did not take upon him the character of the Messiah, nor the office of a Mediator, nor the honour of it of himself; and who received the gifts and graces of the Spirit of God, without measure, and had his success in his work from above: and indeed, it is true of both Christ, and John; for as Christ, so John received his office, and honour, as the harbinger and forerunner of Christ, and all his gifts qualifying for it, and his success in it, not of himself, but of God: and since therefore the superior office, and honour, and usefulness of the one above the other, were according to the sovereign will of God, there was no room for complaint, murmuring, and envy; but there ought to be contentment and pleasure in the wise disposition of things by God. Yea, this is true of every man, who has nothing of his own; and whatever he has in nature, providence and grace, is a gift to him; and all he enjoys is in a way of receiving: nor can he receive it, except it be given him from heaven; from God who dwells there; See Gill on Mat 21:25; who is the author and donor of every gift, temporal, spiritual, and eternal; particularly he cannot perceive, and discern spiritual things, nor receive Gospel truths; as it appeared to John his disciples could not, unless spiritual light is given from above; and such a favour is bestowed, as to know the mysteries of the kingdom of heaven: and therefore, for every office, whether of a superior, or inferior kind, and for every degree of honour, and for whatsoever blessing and gift, whether for soul or body, for time, or for eternity, men ought to be thankful, and not glory in them, as though they had not received them; nor is there any reason to murmur against God, or envy one another, as these disciples did.”

“Rabbi, &c.--"Master, this man tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shalt soon have no disciples at all." The reply to this is one of the noblest and most affecting utterances that ever came from the lips of man.”