He cried out
The phrase "cried out" is translated from the Greek "krazó," which implies a loud, earnest proclamation. This is not a whisper or a private conversation; it is a public declaration meant to capture attention and convey urgency. In the cultural and historical context of the time, public proclamations were a primary means of communication, especially in a society without modern media. John's crying out signifies the importance and urgency of his message about Jesus, emphasizing the need for the people to listen and respond.

saying, 'This is He of whom I said
The phrase "This is He" points directly to Jesus, affirming His identity as the awaited Messiah. John the Baptist had previously spoken of the coming one, and here he identifies Jesus as that person. The use of "I said" indicates that John's message was consistent and premeditated, not a spontaneous or isolated statement. This consistency in John's message highlights the reliability and divine inspiration of his testimony.

‘He who comes after me
The phrase "He who comes after me" refers to the chronological order of Jesus' public ministry following John's. In Jewish tradition, the one who comes after is often seen as a successor or follower. However, John subverts this expectation by indicating that Jesus, though coming after him in time, holds a superior position. This statement sets the stage for understanding the preeminence of Christ, which is a central theme in the Gospel of John.

has surpassed me
The word "surpassed" is derived from the Greek "ginomai," which can mean to become or to come into being. In this context, it signifies that Jesus has a higher rank or status than John. This surpassing is not merely in terms of ministry impact but in essence and nature. John's acknowledgment of Jesus' superiority is a testament to his humility and understanding of his role in God's redemptive plan. It also reflects the broader biblical theme of the first being last and the last being first, as seen in Jesus' teachings.

because He was before me.’
The phrase "because He was before me" is a profound theological statement. The Greek word "protos" means first or foremost, indicating preexistence. John the Baptist acknowledges that Jesus existed before him, despite being born after him in human terms. This statement affirms the eternal nature of Christ, aligning with the prologue of John's Gospel, which declares Jesus as the Word who was with God in the beginning. This acknowledgment of Jesus' preexistence and divinity is foundational to Christian doctrine, emphasizing His role as the eternal Son of God who entered human history for the purpose of salvation.

(6) The testimony to this fact by the prophetic spirit. The evangelist, in support and vindication of the profound impression produced upon himself and others by the Christ, cites the startling and paradoxical testimony of the Baptist, which in John's own hearing the great forerunner had twice uttered, under very extraordinary circumstances (see vers. 26, 30). In the later verses this testimony is put in its proper place. Its repetition deepens the impression which the narrative gives of the vivid reality, and of the fact that the evangelist was trusting to a strongly impressed recollection, and is not romanticizing, as the Tubingen critics suppose. The sharp paradoxical form is thoroughly characteristic of the man who called on scribes and Pharisees to "repent," and spoke of God raising up seed to Abraham from the stones of the ground. From the synoptists we learn that John declared that the Coming One was "mightier" than himself, would deal with the Holy Ghost and with fire as he was able to do with water. He knew not the kind of manifestation which was coming on apace. But an enormous change passed over John the Baptist when he came into contact with our Lord, and at his baptism he sank abashed before the revelations which flashed on his soul. The enigmatical form of the Baptist's utterances was the beginning of the evangelist's faith in the personal pre-existence of the Logos who had become flesh in Christ. The testimony of the Baptist is here brought in, as the last great word of the prophetic ministry of the Old Testament, apart from the historic setting in which it afterwards occurs, as if, moreover, it was an abiding word which was yet sounding in the ears of men. The greatest of the sons of woman, and "more than a prophet," he who gathered up in his immense personality all the functions of prophet, priest, Nazarite, and master and teacher of men, the Elijah of the new revelation - John, the very ideal of Divine and supernatural voice in this world of ours, John, the veritable historic man, moreover, to whose disastrous martyrdom some of the Jews (Josephus, 'Ant.,' 18, 5, 2) referred the terrible judgments that befell their nation - John beareth witness. That was his function, and his testimony still stands, his "voice" is still heard wherever his great career is known or properly appreciated - in Palestine, in Alexandria, in Ephesus or Corinth. And he crieth (κέκραγεν); or, hath cried; and the cry is still heard among men: This was he of whom I spake; implying that John uttered words of strange enigmatical significance before he saw Jesus coming to his baptism, and that, as the evangelist subsequently shows, on two memorable occasions, the prophet recalled them and reaffirmed their truthfulness. Before I saw him, I said it: He that is coming after me hath become - hath been in mighty activity - before me. He came forth in many ways from the Father, and was the central reality of the old covenant; γέγονεν, he hath come in the voice of the Lord, in the Shechinah glory, in the Angel of the presence, chronologically "before me." The English Version has followed the traditionary interpretation from Chrysostom to Lucke, De Wette, Alford, McLellan, and has seen in this ἐμπροσθέν μου γέγονεν a reference to the higher rank or dignity of the Logos incarnate, and translated the second clause "is preferred before me," or "hath been made before me," etc. But such a statement would not have conveyed any thought of great importance. A herald is naturally exceeded and superseded by the dignity and rank of him for whom he prepares the way. Moreover, the two adverbs of place are used in metaphorical sense as adverbs of time (derived from the relative position of individuals in a line or procession), and it is scarcely probable that the second should be used in another sense altogether, which would have disturbed the antithesis between them. On the other hand, Hengstenberg, Meyer, Lange, Godet, etc., recognize the perception of the Baptist, and his utterance of belief in the pre-existence of the Christ, and that from such passages as Isaiah 6:1 and Malachi 3:1 he knew that he who was coming into the world, and about to baptize with the Holy Ghost and with fire, to take the fan in his hand, etc., had been in reality before him. The difficulty of this interpretation is said to be that the proof which follows - because, or for (πρῶτός μου ἤν), he was before me - would be tautologous in the extreme; the reason given for the Lord having become before him being simply the asseveration of the fact. But the two very remarkable expressions, ἐμπροσθέν μου γέγονεν and πρῶτός νου ἤν, are not identical. The first may easily refer to the historic precedence of the activity of the Coming One in all the operations of the Logos; the second may refer to the absolute and eternal precedence of the Logos in itself. If so, the whole significance of the previous fourteen verses is gathered up, and shown to have been flashed upon the consciousness of John the Baptist, and uttered with such intensity that the evangelist caught the idea, and saw in it the key to the whole mystery. It would seem, however, that the ὅτι πρῶτός did not form part of the original utterance of John. After the baptism, the whole truth had broken upon the Baptist, and he clenched or saw an explanation of the mystery.

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