Purification, Pride, and the Pre-eminence of Christ
John 3:22-36
After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. For John had not yet been thrown into prison. Then there arose a dispute between some of John’s disciples and the Jews about purification. And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!” John answered and said, “A man can receive nothing unless it has been given to him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled. He must increase, but I must decrease. He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what He has seen and heard, that He testifies; and no one receives His testimony. He who has received His testimony has certified that God is true. For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into His hand. He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.
Last time, we studied the encounter between Jesus and Nicodemus, a Pharisee and teacher of Israel who came to Jesus by night seeking truth. Though religious and respected, Nicodemus was confronted with a humbling truth: no one can see or enter the kingdom of God unless they are born again—not physically, but spiritually. Jesus exposed the limits of religious knowledge and self-righteousness, calling for a new birth from above.
In that conversation, Jesus pointed forward to the cross, using a powerful Old Testament image: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” Just as the Israelites looked in faith to the bronze serpent for healing, we are called to look to Christ crucified for our salvation. We were reminded that God's love gave us His Son—not to condemn the world, but that the world (the whole world) through Him might be saved. We now move from a private midnight conversation to a public comparison of ministries: Jesus and John the Baptist.
Did Jesus baptise people himself?
John 3:22-24
After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. For John had not yet been thrown into prison.
A first reading of John 3:22 might suggest that Jesus personally baptized people, and last time we discussed that Jesus didn’t. However, John 4:1–2 brings important clarification:
John 4:1–2
“Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples),”
So, while Jesus' ministry included water baptism, it was His disciples—not Jesus Himself—who performed the actual baptizing. Jesus oversaw the baptizing but did not personally immerse anyone in water.
Why Didn’t Jesus Baptize People Himself?
Although Scripture does not state the exact reason, several important implications can be drawn:
To prevent divisions – if people were baptized by Jesus personally, they might boast or elevate themselves. Compare 1 Corinthians 1:14–15, where Paul was thankful, he baptized only a few.
1 Corinthians 1:14–15
“I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name.”
To emphasize spiritual baptism – John the Baptist had already prophesied that the Messiah would baptize not merely with water, but with the Holy Spirit.
Matthew 3:11
“He will baptize you with the Holy Spirit and fire.”
John 1:33
“…Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.”
To train His disciples – By allowing His disciples to baptize, Jesus was equipping and involving them in ministry—a model that culminates in the Great Commission.
Matthew 28:19–20
Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen.
Verse 24 gives a time marker: “For John had not yet been thrown into prison.”
This reminds us that John’s ministry was soon to end, and his final testimony (John 3:27–36) becomes a bridge from the old to the new, from the forerunner to the Messiah.
John’s Disciples Are Concerned About Jesus
John 3:25-26
Then there arose a dispute between some of John’s disciples and the Jews about purification. And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!”
This section opens with a dispute over purification—a common and sensitive topic in Jewish religious life. Purification refers to ritual washings required by the Law of Moses, practiced regularly by Jews to maintain ceremonial cleanliness. These rituals were tied to temple worship, food laws, and social contact (cf. Leviticus 11–15). By the time of Jesus, they had become even more detailed through oral tradition.
The text doesn’t detail exactly what the dispute was about. However, we know that John’s baptism introduced something new: a symbolic act of repentance, preparing hearts for the coming Messiah.
Matthew 3:11:
“I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”
As we saw in John 1, the priests and Levites had already questioned John’s authority to baptize (John 1:25). Now, Jesus and His disciples were baptizing as well, and the spiritual landscape was shifting. Religious tension likely arose:
- Was John’s baptism still relevant?
- Was Jesus’ baptism replacing it?
- Who had the greater authority?
This tension is echoed in the complaint John's disciples bring:
“Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!”
This statement is loaded with emotion:
- They refer to Jesus indirectly—“He who was with you”—perhaps out of pride or unease.
- They acknowledge John had testified about Him—but they’re troubled that Jesus is now drawing larger crowds.
- The phrase “all are coming to Him” reflects a growing fear of being overshadowed.
Despite following a great prophet and doing the work of the Kingdom, John’s disciples were struggling with envy. They could not fully rejoice in another’s success—even though that “other” was the very Messiah John had proclaimed as “the Lamb of God who takes away the sin of the world” (John 1:29).
This is deeply human. Even in faithful service, envy can creep in. When others receive recognition or fruitfulness we longed for, our flesh may resist it—even if their work is of God. If John’s disciples could be envious of Jesus, whom their teacher had called the Son of God, then surely we must be vigilant.
We must ask ourselves:
- Why am I bothered by this?
- Is it my flesh, or the Spirit leading me?
- Am I rejoicing in Christ being glorified, or am I seeking glory for myself?
Galatians 5:26
“Let us not become conceited, provoking one another, envying one another.”
Let’s be honest about these subtle temptations and let the humility of John—which we’ll see next—be our model.
John the Baptist Testifies of Christ
John 3:27-30
John answered and said, “A man can receive nothing unless it has been given to him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled. He must increase, but I must decrease.”
In this response, John the Baptist reveals the true posture of his heart. He was a man of great crowds, attention, and influence—yet completely untouched by pride. His humility was not just in words but in identity. He knew who he was and who he wasn’t: “I am not the Christ... but I have been sent before Him.”
All is given from heaven
He begins with a powerful truth:
“A man can receive nothing unless it has been given to him from heaven.” (v.27)
This means that all ministry, all gifts, all success—come from God alone. John echoes a truth the Apostle Paul later emphasized:
1 Corinthians 4:6–7
“…that none of you may be puffed up on behalf of one against the other. For who makes you differ from another? And what do you have that you did not receive?”
In other words, we have nothing to boast in but Christ. Every ability, opportunity, or influence is a gift. Like John, we must faithfully fulfill the role we’ve been given and lay down the craving for applause or comparison. However big or small our ministry, it should all be submitted to God. We often enjoy being in control and recognized. I’ve wrestled with this in my own heart, as many of us do.
Jesus is the Bridegroom
John, then, paints a beautiful picture:
“He who has the bride is the bridegroom; but the friend of the bridegroom... rejoices greatly because of the bridegroom’s voice.” (v.29)
In Jewish tradition, the friend of the bridegroom had key responsibilities:
- He acted as a mediator between the groom and the bride (and her family).
- He planned the wedding and oversaw preparations.
- He served as a witness to the marriage contract (ketubah), ensuring everything was done properly and honourably.
- During the betrothal period, he was sometimes entrusted with protecting the bride’s purity until the groom came for her.
- On the wedding day, he would announce the groom’s arrival with joy and celebration.
- Once the bride and groom were united, his work was done. His joy was fulfilled.
John here is referring to Jesus as the Bridegroom. In the Hebrew Scriptures, Yahweh is described as the husband of Israel. 
A depiction of a jewish marriage, created by ChatGPT
Isaiah 54:5 – “For your Maker is your husband, the Lord of hosts is His name.”
Jeremiah 31:32 – Israel broke the covenant, like an unfaithful wife.
The relationship between God and Israel is always depicted as a Husband and a wife. And when Israel fell into paganism and worshipping other Gods, it was like a wife falling into idolatry and violating her marriage covenant. To say that Jesus is the Bridegroom is to declare that He is divine—God in the flesh. This is a bold testimony of Jesus’ identity.
Etymologically, the Hebrew word for bridegroom reveals a deeper understanding of the character of the groom. The ancient Hebrew language is pictographic script and served as numerals. Each Hebrew letter represents an image of animals, objects or parts of the body and has a numerical value. (Table below).
The Hebrew word for bridegroom is חָתָן (khaw-THAN), spelt chet-tav-nun
- ח (Chet): Symbolizes a fence or enclosure, representing protection or separation.
- ת (Tav): Depicts a mark or sign, often associated with a covenant or agreement, (to me, looks like a cross).
- ן (Nun): Illustrates a seed, fish or an eel, symbolizing life, continuity, or offspring.
Combining these, חָתָן can be interpreted as: "A protected covenant leading to life". This aligns with the biblical view of marriage as a sacred covenant that fosters life and continuity.
So, John the Baptist declared he is the friend, not the centre of attention. His role was to prepare the way, make the introductions, and step aside once the union begins. His job was to lead people to Jesus. The Church is later described as the Bride of Christ (e.g., Ephesians 5:25–27, Revelation 19:7).
John’s humility is a powerful reminder: Our role is to glorify Christ, not ourselves. Like the friend of the bridegroom, we rejoice when Christ is exalted, not when we are.
John is saying: “Jesus is here. The Bridegroom has come for His bride. My job is fulfilled. And my joy is complete.” This is not sadness, but joyful surrender. He rejoiced in stepping aside.
Are we content with doing what is in front of us—without needing to be seen, praised, or elevated?
The True Danger: The Pride of Life
“He must increase, but I must decrease.” (John 3:30)
John’s final statement is one of the most powerful declarations of Christian humility. He willingly fades so Christ may shine. This is not just humiliation—it is spiritual maturity.
But many struggle with what 1 John 2:16 calls “the pride of life”—the desire to be seen, respected, admired, or in control.
1 John 2:16
For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world.
Even in ministry, we may want to be the centre. Even in service, pride can take root. King Saul is a tragic example: when David became more praised, Saul was consumed with envy.
1 Samuel 18:7–9
So the women sang as they danced, and said:“Saul has slain his thousands,And David his ten thousands.”Then Saul was very angry, and the saying displeased him; and he said, “They have ascribed to David ten thousands, and to me they have ascribed only thousands. Now what more can he have but the kingdom?” So Saul eyed David from that day forward.
We must be honest: Do I rejoice when others increase? Or do I feel threatened?
John 3 gives us three critical “musts”:
- The sinner must be born again (John 3:7)
- The Saviour must be lifted up (John 3:14)
- The servant must decrease (John 3:30)
This is the full shape of the Gospel life: new birth, Christ exalted, self humbled.
John the Apostle Testifies of Christ
John 31:36
He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what He has seen and heard, that He testifies; and no one receives His testimony. He who has received His testimony has certified that God is true. For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into His hand. He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.
The final verses are John the apostle’s commentary, affirming what John the Baptist had declared.
“He who comes from above is above all…” (v.31)
Jesus is not just a prophet or teacher—He is from heaven, and thus above all. And Jesus testifies of what He has seen and heard, which is all from above and yet no one listens. He faces widespread rejection.
This is a recurring theme in John’s Gospel:
John 1:11: “He came to His own, and His own did not receive Him.”
John 5:43: “I have come in My Father’s name, and you do not receive Me…”
But those who receive His words certify that God is true (v.33). Why? Because Jesus speaks the very words of God, and He has the Spirit without measure (v.34).
“The Father loves the Son and has given all things into His hand.” (v.35)
This is a picture of total authority—just as Jesus later said:
Matthew 28:18
“All authority has been given to Me in heaven and on earth.”
Finally, the Gospel is laid out plainly:
“He who believes in the Son has everlasting life; and he who does not believe... the wrath of God abides on him.” (v.36)
There are only two responses to Jesus:
- Believe, and receive eternal life.
- Reject, and remain under wrath.
There is no middle ground. The choice is urgent and eternal.
1 John 5:10
“He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar because he has not believed the testimony that God has given of His Son”
Conclusion
John the Baptist’s humility points us to Christ. John the apostle’s testimony calls us to believe.
So we ask ourselves:
- Is Jesus increasing in my life?
- Am I content with my role?
- Do I rejoice in others being used by God—even more than me?
May our prayer always be:
“Lord, increase in me. Let me decrease, that You may be glorified.”
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