Estudo de João 3:25 – Comentado e Explicado

Ora, surgiu uma discussão entre os discípulos de João e um judeu, a respeito da purificação.
João 3:25

Comentário de Albert Barnes

A question – Rather a controversy a dispute.

John’s disciples – Those who had been baptized by him, and who attached great efficacy and importance to the teaching of their master. Compare the notes at Acts 19:1-5 .

And the Jews – Many manuscripts, some of the fathers, and the ancient Syriac version read this in the singular number “with A Jew,” one who, it is commonly supposed, had been baptized by the disciples of Jesus.

About purifying – What the precise subject of this dispute was we do not know. From what follows, it would seem probable that it was about the comparative value and efficacy of the baptism performed by John and by the disciples of Jesus. The word “purifying” may be applied to baptism, as it was an emblem of repentance and purity, and was thus used by the Jews, by John, and by Jesus. About this subject it seems that a dispute arose, and was carried to such a length that complaint was made to John. Com isso, podemos aprender:

1. that even in the time of Jesus, when the gospel began to be preached, there was witnessed what has been ever since – unhappy disputings on the subject of religion. Even young converts may, By overheated zeal and ignorance, fall into angry discussion.

2. that such discussions are commonly about some unimportant matter of religion – something which they may not yet be qualified to understand, and which does not materially affect them if they could.

3. that such disputes are often connected with a spirit of proselytism – with boasting of the superior excellence of the sect with which “we” are connected, or in connection with whom we have been converted, and often with a desire to persuade others to join with us.

4. que tal espírito é eminentemente impróprio em tais ocasiões. O amor deve caracterizar os sentimentos dos jovens convertidos; uma disposição para investigar e não contestar; uma vontade de que todos sigam os ditames de suas próprias consciências, e não um desejo de proselitá-los ao nosso modo de pensar ou à nossa igreja. Pode-se acrescentar que dificilmente existe algo que detenha de maneira tão certa e eficaz um reavivamento da religião como uma disposição para disputar e fazer prosélitos a modos particulares de fé e de administrar as ordenanças do evangelho.

Comentário de E.W. Bullinger

Então = Portanto: ou seja, devido aos fatos declarados nos versículos: João 3: 22-24 .

pergunta = questionamento.

entre alguns de = [por parte] de. Ek grego . App-104.

e = com. Grego. meta. App-104. os judeus. Todos os textos lêem “um judeu” . Grego. Ioudaion, com siríaco. Mas foi sugerido que você era a abreviação primitiva de Iesou (= de Jesus), e ser repetido (por inadvertência) levou à leitura Iou [daion] (= um judeu). Isso concordaria melhor com os versículos: João 3: 22-24 ; com “Portanto” em João 3:26 , e com a ação dos discípulos de João, e a resposta de João. Veja a estrutura H2 acima.

about = concernente. Grego. peri. App-104.

purificação = purificação. Compare João 2: 6 . Lucas 2:22 ; Lucas 5:14 .

Comentário de John Calvin

25. A question then arose. Not without a good reason does the Evangelist relate that a question arose from the disciples of John ; for just in proportion as they were ill-informed about doctrine, they are so much the more eager to enter into debate, as ignorance is always bold and presumptuous. If others had attacked them, they might have been excused; but when they themselves, though unfit to maintain the contest, voluntarily provoke the Jews, it is a rash and foolish proceeding. Now the words mean, that “the question was raised by them;” and not only were they to blame for taking up a matter which they did not understand, and speaking about it rashly and beyond the measure of their knowledge; but another fault — not less than the former — was, that they did not so much intend to maintain the lawfulness of Baptism as to defend the cause of their master, that his authority might remain unimpaired. In both respects, they deserved reproof, because, not understanding what was the real nature of Baptism, they expose the holy ordinance of God to ridicule, and because, by sinful ambition, they undertake to defend the cause of their master against Christ.

It is evident, therefore, that they were astonished and confounded by a single word, when it was represented to them that Christ also was baptizing ; for while their attention was directed to the person of a man, and to outward appearance, (64) they gave themselves less concern about the doctrine. We are taught, by their example, into what mistakes those men fall who are actuated by a sinful desire to please men rather than by a zeal for God; and we are likewise reminded that the single object which we ought to have in view and to promote by all means is, that Christ alone may have the pre-eminence.

About purifying The question was about purifying ; for the Jews had various baptisms and washings (65) enjoined by the Law; and not satisfied with those which God had appointed, (66) they carefully observed many others which had been handed down from their ancestors. When they find that, in addition to so great a number and variety of purifyings , a new method of purifying is introduced by Christ and by John, they look upon it as absurd.

Comentário de Adam Clarke

Os discípulos de João e os judeus – em vez de ???da??? , judeus, ABELS. M. BV, cerca de 100 outras, algumas versões e pais, lêem ???da??? , um judeu, que Griesbach admitiu no texto. A pessoa aqui mencionada provavelmente foi alguém que havia sido batizado pelos discípulos de nosso Senhor; e o assunto do debate parece ter sido, se o batismo de João, ou o de Cristo, foi o mais eficaz para a purificação.

Comentário de Thomas Coke

João 3:25 . E os Judeus – Deve-se observar que a palavra Judeus, neste lugar e em alguns outros, não significa pessoas daquela nação em geral, mas do país da Judéia (ver João 3:22 .), Onde o batismo acabou de acontecer. depois foi administrado sob a direção de Jesus; e onde, como a maioria dos discípulos de João era da Galiléia, era natural para as pessoas dessas duas escolas colocar seus respectivos discípulos em competição; e que alguns judeus ou homens da Judéia, batizados sob Cristo, aumentariam, por comparações desagradáveis, o ciúme de alguns galileus batizados por João. Os judeus chamavam todo tipo de ablução prescrita por seus professores de purificação: o assunto, portanto, deste debate foi como Jesus, que havia sido batizado por João, passou a rebatizar os discípulos de João, Atos 19: 4-5 , suponha uma autoridade maior que João, e virtualmente declara, que seu batismo foi ineficaz para os propósitos de purificação. Os discípulos batistas, embora tivessem ouvido muitas vezes seu mestre falar sobre o assunto, não entendendo a subserviência de seu ministério ao de Jesus, foram incapazes de dar uma resposta satisfatória a seus antagonistas, por isso vieram e propuseram sua pergunta ao próprio João. Veja o próximo verso.

Comentário de John Wesley

Então surgiu uma pergunta entre alguns dos discípulos de João e os judeus sobre a purificação.

Os Judeus – Os homens da Judéia, que agora foram batizados por Jesus; e os discípulos de João, que eram principalmente da Galiléia: sobre purificação – Ou seja, batismo. Eles disputaram, pelos quais deveriam ser batizados.