By T. W. Parker

In John 3:22-24, we see that the ministries of John the Baptist and Jesus briefly overlapped. During this time, the Judean countryside was likely vibrant with the teachings of both influential preachers who focused on repentance and the Kingdom of God. Both John and Jesus had disciples, attracted large crowds, and engaged in the practice of baptism. However, when it states that Jesus “baptized” (verses 22, 26), it likely refers to Him overseeing the baptisms conducted by His disciples (John 4:2). The exact location of Aenon, near Salim, remains unknown today, though it is possibly situated midway between the Sea of Galilee and the Dead Sea, approximately three miles east of Shechem. At that time, both groups were actively baptizing, indicating the presence of two prominent “reform” movements. It’s also noteworthy that this activity took place before John’s imprisonment. This detail serves to highlight how the Fourth Gospel enhances the accounts found in the Synoptic Gospels, suggesting that readers were already familiar with John’s imprisonment through the other Gospels (Matt. 14:1-12, Mark 6:14-29, Luke 3:19-20) or from established Church tradition.

In John 3:25, the dedicated disciples of John the Baptist found themselves at a disadvantage during a debate with a Jew who questioned why he should join John’s followers. The Jew raised concerns about ceremonial washings, noting that both Essene and Pharisaic practices existed. He asked the necessity of adopting yet another form of purification—John’s baptism—especially given that the group following Jesus was larger.

(John. 3:26). John’s disciples may have been angry and jealous. They complained that Jesus, of whom John had testified, had now captured the nation’s attention. John’s disciples longed for the former days when everyone went to hear John (Mark. 1:5).

(John. 3:27). John’s greatness is revealed in his reply. He said, “A person can receive only what is given him from heaven.” God is sovereign in bestowing His blessing on one’s ministry. If Jesus’ movement was expanding, then it must have been in God’s will. This principle of God’s sovereignty is also stressed in (John 6:65, 19:11), as well as elsewhere in the (NT), for example, (1 Cor. 4:7).

(John. 3:28). John also reminded his disciples that they were forgetting part of his teaching. For he had clearly taught that he was not the promised “Messiah” but was only sent ahead by God to do a work of preparation for the “Messiah” (John 1:8, 15, 20, 23).

(John. 3:29-30). In Jesus’ growing influence, John found his own joy fulfilled. John illustrated this for his disciples by referring to a custom at Near Eastern weddings. The friend of the bridegroom was only an assistant, not the leading participant in the marriage. The assistant acted on behalf of the bridegroom and made the preliminary arrangements for the ceremony. The friends’ joy came when he heard the bridegroom coming for his bride. John the Baptist’s work was to prepare for the arrival of Christ, the “Groom.” John Baptized only with water, not with the Spirit. Therefore, Jesus must become greater and John must become less. This was not merely advisable or fortuitous; it was the divine order. John willingly and with joy accepted Jesus’ growing popularity as God’s plan.

In John 3:31, the Evangelist elaborates on the theme of Jesus’ supremacy, a point emphasized by John the Baptist to his followers (verses 28-30). Since Jesus originated from heaven, His teachings transcend those of any earthly religious teacher, whose insights are confined by their human limitations. In contrast, the “Logos” from heaven holds a position of preeminence and is above all (Colossians 1:18).

In John 3:32, it is highlighted that what Jesus spoke stemmed from His profound vision and communion with the Father in heaven, as referenced in John 1:1 and 14. Despite this clear and trustworthy testimony, humanity collectively has chosen to reject His message, as noted in John 1:11.

However, as indicated in John 3:33, the message of Jesus has not been entirely dismissed. Those who accept it attest to the truthfulness of God, as stated in John 3:21. Conversely, to reject this testimony is to declare God a liar, a point made in 1 John 5:10.

In John 3:34, it is affirmed that Jesus embodies the perfect truth of God, as He communicates the words of God through the full measure of the Holy Spirit—the Spirit without limit. In contrast, the prophets of the Old Testament received the Spirit temporarily and for specific purposes. The Apostle John frequently refers to Jesus as “The One whom God has sent,” mentioning this idea thirty-nine times throughout the Gospel of John (e.g., John 3:17, 34; 4:34; 5:23-24, 30, 36-38; 6:29, 38-39, 44, 57; 7:16, 28-29; 8:16, 18, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45, 49; 13:16, 20; 14:24; 15:21; 16:5; 17:3, 18, 21, 23, 25; 20:21). This recurring theme underscores Jesus’ divine nature and heavenly origin, emphasizing God’s sovereignty and love in initiating the Incarnation of His Son (Galatians 4:4; 1 John 4:9-10, 14).

(John 3:35). The relationship between the Son and the Father is characterized by deep love and absolute trust. The Son possesses all authority needed to fulfill the Father’s purposes (John 5:22, Matt. 28:18).

(John 3:36). In this context, humanity faces two choices: to place their trust in the Son or to reject Him (John 3:16, 18). Thus, unbelief represents not only a tragic ignorance but also a willful disobedience to the straightforward truth presented. The concept of God’s wrath is referenced in the Fourth Gospel and is also noted in Revelation (6:16-17, 11:18, 14:10, 16:19, 19:15). The term “wrath” signifies God’s necessary and righteous response to evil, which remains (menei) upon the unbeliever. This wrath is both imminent and presently evident. Continuous sin and disobedience will lead to eternal punishment (Matt. 25:46).

Note:

1. True success is measured by faithfulness to God’s purpose, not worldly popularity or recognition.
2. The goal of ministry and life is to make Jesus’ famous, not to promote oneself or a particular church.
3. “He must increase; I must decrease”: This principle calls believers to diminish their own ego and worldly ambitions to exalt Christ in their lives.