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Joh_3:25-26. Οὖν ] in consequence of the narration of Joh_3:23 (Joh_3:24 being a parenthetical remark). Nothing is known more particularly as to this question ( ζήτησις ) which arose among John’s disciples ( ἐγένετο ἐκ τῶν μαθ . Ἰωάνν , comp. Lucian. Alex. 40; Herod. v. 21). The theme of it was “concerning purification” ( περὶ καθαρισμοῦ ), and, according to the context, it did not refer to the usual prescriptions and customs in general (Weizsäcker), but had a closer reference to the baptism of John and of Jesus, and was discussed with a Jew, who probably placed the baptism of Jesus, as being of higher and greater efficacy with regard to the power of purifying (from the guilt of sin), above that of John. Comp. Joh_3:26. Possibly the prophetic idea of a consecration by purification preceding the Messiah’s kingdom (Eze_36:25; Zec_13:1; Hofm. Weissag. u. Erf. II. 87) was spoken of. Who the Ἰουδαῖος was (Hofmann, Tholuck, a Pharisee) cannot be determined. A Jewish Christian (Chrysostom, Euthymius Zigabenus, and others; also Ewald) would have been more exactly designated. According to Luthardt, it was an unfriendly Jew who declared that the baptism of John might now at length be dispensed with, and who wished thus to beguile the Baptist to become unfaithful to his calling, by which means he hoped the better to work against Jesus. An artificial combination unsupported by the text, or even by ᾧ σὺ μεμαρτύρηκας , Joh_3:26. For that this indicated a perplexity on the part of the disciples as to the calling of their master finds no support in the words of the Baptist which follow. There is rather expressed in that ᾧ σὺ μεμαρτ ., and in all that John’s disciples advance,—who therefore do not name Jesus, but only indicate Him,—a jealous irritation on the point, that a man, who himself had just gone forth from the fellowship of the Baptist, and who owed his standing to the testimony borne by the latter in his favour ( ᾧ ), should have opened such a competition with him as to throw him into the shade. Through the statements of the Jew, with whom they had been discussing the question of purification, there was awakened in them a certain feeling of envy that Jesus, the former pupil (as they thought), the receiver of a testimony at the hand of their master, should now presume to put himself forward as his superior rival. They saw in this a usurpation, which they could not reconcile with the previous position of Jesus in relation to the Baptist. But he, on the contrary, vindicates Jesus, Joh_3:27, and in Joh_3:28 brings into view His far higher position, which excluded all jealousy.
ὃς ἦν μετὰ σοῦ , κ . τ . λ .] Joh_1:28-29.
ἴδε and οὗτος have the emphasis of something unexpected; namely, that this very individual should (according to their view) interfere with their master in his vocation, and with such results!
καὶ πάντες , an exaggeration of excited feeling. Comp. Joh_12:19. Not: “all who submit to be baptized by Him” (Hengstenberg).