John 3:22-30

²²After this, Jesus and His disciples went out into the Judean countryside, where He spent some time with them, and baptized. ²³Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. ²⁴(This was before John was put in prison.) ²⁵An argument developed between some of John's disciples and a certain Jew over the matter of ceremonial washing. ²⁶They came to John and said to him, "Rabbi, that Man who was with you on the other side of the Jordan - the One you testified about - well, He is baptizing, and everyone is going to Him." ²⁷To this John replied, "A man can receive only what is given him from heaven. ²⁸You yourselves can testify that I said, 'I am not the Christ but am sent ahead of Him.' ²⁹The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. ³⁰He must become greater; I must become less.

John tells us that Jesus and His disciples left Jerusalem, went into the countryside, presumably taught them, and baptized. In our next meeting, we’ll see that Jesus did not actually do the baptizing, but His disciples did (John 4:1-2). V23 tells us the John the Baptist was nearby baptizing as well, because there was plenty of water there. Supporters of baptism by immersion and those opposed to baptism by sprinkling make much of this statement, and we can certainly infer from this statement that the method of baptism issued in these examples was indeed immersion. We can, however, infer nothing about the just use of other methods from this passage.

People were coming constantly to be baptized. Note v24, in parenthesis, that all of this was taking place before John was imprisoned. That might give us reason to believe that the Gospel writer has been jumping around in terms of chronology. Perhaps this lends more credibility to the single-Temple-cleansing view that we discussed in chapter 2.

Anyway, the point of this section is to provide the context for an argument that erupts in John’s camp (v25). They were arguing about ceremonial washing. It is suggested that the argument was specifically about how John’s baptism, Jesus’ baptism, and the traditional ceremonial washings were all related. There was numerous washings of purification – thus the tabernacle image of the laver – and perhaps the question was how these new varieties – as the questioners seem to believe that these baptisms were new types of ceremonial cleansings – fit in with the more traditional rites. Perhaps John’s disciples were losing interest in John’s ministry as Jesus’ ministry grew. Remember Andrew and our Gospel writer have already left John the Baptist to follow Jesus instead. Perhaps there were feelings of rivalry among the camps – but certainly not between the leaders of the camps: John and Jesus, and that’s a tribute to both of them. We read in v26 that John’s disciples came to him to say that Jesus’ ministry was growing. Perhaps John’s was shrinking, and his disciples were concerned about failure. Thus they seem to challenge him on this point. John’s response, to which we now look, is crucial in the grand scheme of both their ministries.

John makes a most humble statement in response to the accusation that his ministry is collapsing. Picture him saying, “I am perfectly at ease with the providence of God, for what I am, is what God has made me, and what God has given to me, and I find my joy in that. Indeed, this joy of mine is full, complete, perfect, and overflowing. My satisfaction and contentment come in resting in the providence of God and seeing His glory revealed in the ministry of Jesus. Far be it from me to stand in the light; I’ll gladly move to the shadows, so that He can be magnified. You want to argue about whose ministry is greater, and what is the difference. I wave the white flag; there’s no competition here. Jesus is my all-in-all.” See also Hebrews 5:4.

We must strive to exhibit this attitude! I’m leading this study, but far be it from me to hinder any of you from leading a study – if that’s what you want to do and that’s what you feel called to do. I must become less to exalt my brethren to the glory of Christ and for the greater edification of the Body. Don’t compete for glory – it all belongs to Christ. And to expound on John’s analogy, as the bridegroom, we don’t invite guests to steal away the bride. No, the bride belongs to the bridegroom. Guests are invited to celebrate, but only under the groom and not over him. We lay no claim to the bride. A man can only receive what is given him from above (1 Corinthians 4:7). Amazingly, Jesus will share it with those united to Him by faith – those who by adoption are co-heirs with Him of all things. Our joy is made complete when we see Christ reigning over all creation in glory and splendor and majesty.