Their question implied that it was inappropriate for John to baptize. The Jews practiced baptism for ritual cleansing, but in all cases the baptismal candidates baptized themselves. [1] There was no precedent for John baptizing other people, and the Jews did not regard themselves as needing to repent. This was something Gentiles needed to do when they converted to Judaism. Evidently when Gentiles converted to Judaism, the males of the family underwent circumcision and all members of the family, both sexes, were baptized. [2] Moreover since John was not one of the prophesied eschatological figures, he appeared to them to lack authority to do what he did. [source][source][source]
Context Summary
John 1:14-28 - The Voice Of Promise
Note that the Revised Version changes the words was made to became, John 1:14. Evidently Jesus had existed before this becoming; and evidently there was a process of self-limitation. Dwelt, that is, tabernacled. As the Shechinah light was veiled by the curtain of the Tabernacle, so the divine essence in Jesus was veiled by His humanity, though it shone out at the Transfiguration. He was full of grace, the unmerited love of God; full of truth, coming to bear witness to it; full of glory, that of the only begotten Son. There are many sons, but only one Son.
What a beautiful testimony John the Baptist gave! He was not the Christ, not Elijah (except in spirit), not the expected prophet, but just a voice, announcing the Christ and dying away. He was content to decrease before the greater whom he had been taught to expect and was sent to herald. There is a sense in which the preacher of repentance must always precede the Christ. There must be a putting away of known sin, previous to the recognition of the Lamb of God. But how great must Christ be, when so noble a man as the Baptist felt unworthy to unloose His sandals! [source]
Chapter Summary: John 1
1The divinity, humanity, office, and incarnation of Jesus Christ 15The testimony of John 39The calling of Simon and Andrew, Philip and Nathanael
Greek Commentary for John 1:25
Why then baptizest thou? [Τι ουν βαπτιζεισ] In view of his repeated denials (three here mentioned). If thou art not Condition of first class. They did not interpret his claim to be “the voice” to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John‘s time, but its use by John was treating the Jews as if they were themselves Gentiles. [source]
Reverse Greek Commentary Search for John 1:25
John 3:25A questioning [ζητησις] Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
Parse: Noun, Nominative Masculine Singular
Root: Ἠλίας
Sense: a prophet born at Thisbe, the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah.
Greek Commentary for John 1:25
In view of his repeated denials (three here mentioned). If thou art not Condition of first class. They did not interpret his claim to be “the voice” to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John‘s time, but its use by John was treating the Jews as if they were themselves Gentiles. [source]
Reverse Greek Commentary Search for John 1:25
Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]