but the reason I came baptizing with water
John's baptism was a preparatory act, symbolizing repentance and the cleansing of sin. The Greek word for "baptizing" is "βαπτίζω" (baptizō), which means to immerse or submerge. This act was not just a ritual but a profound symbol of spiritual renewal and readiness for the coming Messiah. Archaeologically, the practice of ritual washing was common in Jewish tradition, but John's baptism was unique in its forward-looking anticipation of the Messiah. This phrase emphasizes John's role as the forerunner, preparing the way for Jesus through a call to repentance.

was that He might be revealed to Israel
The purpose of John's ministry was to make Jesus known to the people of Israel. The Greek word for "revealed" is "φανερόω" (phaneroō), meaning to make manifest or visible. This revelation was not just for intellectual understanding but for a transformative encounter with the living God. Scripturally, this aligns with the prophetic tradition where God uses His servants to prepare His people for significant divine interventions. Historically, Israel was in a state of spiritual expectation, longing for the promised Messiah. John's mission was to awaken this expectation and point directly to Jesus as the fulfillment of God's promises.

(3) The purpose of John's own mission was to introduce to Israel the Baptizer with the Holy Ghost. Verse 31. - And I for my part knew him not. This is thought by some to be incompatible with the statement of Matthew 3:14, where the Baptist displayed sufficient knowledge of Jesus to have exclaimed, "I have need to be baptized of thee." Early commentators, e.g. Ammonius, quoted in 'Catena Patrum,' suggested that John's long residence in the wilderness had prevented his knowing his kinsman; Chrysostom, 'Hom. 16. in Joannem,' urged that he was not familiar with his person; Epiphanius, 'Adv. Haer.,' 30, and Justin Martyr, 'Dial.,' 100, 88, refer to a long passage in the 'Gospel of the Ebionites,' which, notwithstanding numerous perversions, yet suggests a method of conciliation of the two narratives, that the sign of the opening heavens and the voice occasioned the consternation of John, and explains his deprecation of the act which he had already performed (see my 'John the Baptist,' pp. 313, 314; Nicholson, 'Gospel according to the Hebrews,' pp. 38-40). Neander has suggested the true explanation: "In contradistinction to that which John now saw in the Divine light, all his previous knowledge appeared to be a non-knowledge." John knew of Jesus, as his kinsman; he knew him as One mightier than himself - One whose coming, as compared with his own, was as the coming of the Lord. When Jesus approached him for baptism, John therefore knew quite enough to make him hesitate to baptize the Christ. He knew more than enough to induce him to say, "I have need to be baptized of thee." Godet imagines that, since baptism was preceded by confession, John found that the confession made by Jesus was of such a lofty, saintly, God-like type of repudiation of sin, as that John himself had never attained to. This representation fails from attributing to John the function of a sacerdotal confessor of later days, and is out of harmony altogether with the meaning and potency of our Lord's confession of the sin of the whole of that human nature which he had taken upon himself. The knowledge which John had of Jesus was as nothing to the blaze of light which burst upon him when he realized the idea that Jesus was the Son of God. The "I knew him not" of this verse was a subsequent reflection of the Baptist when the sublime humility, the dovelike sweetness, and the spiritual might of Jesus were revealed to him. A blind man who had received his sight during the hours of darkness might imagine, when he saw the reflected glory of the moon or morning star in the eye of dawn, that he knew the nature and had felt the glory of light; but amidst the splendours of sunrise or of noon he might justly say, "I knew it not" (compare the language of Paul, Philippians 3:10, and of this same evangelist, Revelation 1:17. See Archdeacon Farrar's 'Life of Christ,' vol. 1:117; my 'John the Baptist,' p. 315). But that he should be manifested to Israel, for this cause I came baptizing in (with) water. It was traditionally expected that Elijah should anoint Messiah. John perceives now the transitional nature of his own mission. His baptism retires into the background. He sees that its whole meaning was the introduction of Messiah, the manifestation of the Son of God to Israel. It may be said that the ministry of the wilderness, with the vast impression it produced, is represented by the synoptists as of more essential importance in itself. John's own judgment, however, here recorded, is the true key to the whole representation. The synoptic narrative shows very clearly that, as a matter of fact, the Johannine ministry culminated at the baptism of Jesus, and lost itself in the dawn of the great day which it inaugurated and heralded. The Fourth Gospel does but give the rationale of such an arrangement, and refer the origin of the idea to John himself. If John did not intensify the sense of sin which Messiah was to soothe and take away; if John did not, by baptism with water, excite a desire for an infinitely nobler and more precious baptism; if John did not prepare a way for One of vastly more moment to mankind and to the kingdom of God than himself, - his whole work was a failure. In that John saw his own relation to the Christ - he saw his own place in the dispensations of Providence.

Parallel Commentaries ...