Charles Ellicott Commentary John 1:28

"These things were done in Bethany beyond the Jordan, where John was baptizing." — John 1:28 (ASV)

Bethabara beyond Jordan should be, Bethany beyond Jordan. Origen found “Bethany” in “almost all the copies,” but not being able to find the place, he concluded that it must be Bethabara, which he had heard of, with a local tradition that John had baptized there. In this, he is followed by the Fathers generally.

In support of this, the etymology of Bethabara (= “ford-house”) is compared with a possible meaning of Bethany (= “ship-house”). The two are regarded as popular names of a well-known ford, one of which gradually ceased to be known as the name of this place because it became appropriated as the name of the Bethany made prominent in the closing scenes of our Lord’s life.

On the other hand, it is believed that this argument from etymology is at least precarious. It is also considered that ignorance of the place after three hundred years—years marked by war and unsettlement—is not unnatural. Furthermore, the tradition in favor of Bethabara, which was then a favorite place for baptism, is one likely to have grown with this fact. Therefore, it is argued that we are not justified in adopting the critical decision of Origen, who rejected the almost unanimous evidence of manuscripts in favor of this secondhand tradition.

Moreover, we are ignorant of the site of Bethabara. The identification with either Beth-barah (Judges 7:24) or Beth-nimrah (Numbers 32:36; Joshua 13:27)—which in some readings of the Septuagint had taken the forms Bethabra and Betharaba—suggests a position much too far to the south. This is problematic because the writer is clearly speaking of a place within easy reach of Galilee (John 1:43 and John 2:1), and is careful to note the succession of days and even hours.

This view is not inconsistent with the narrative in Matthew 3:5 and Mark 1:5, which seems to require a place easily accessible from Jerusalem. The locations are not necessarily the same; the account in Matthew and Mark gives a general impression, while here we have the minute details of an eyewitness. Himself a disciple of John, he remembers the place where John was then living and baptizing. He knows that this Bethany is beyond Jordan, just as he knows that the other is the town of Mary and her sister Martha (John 11:1), and that it was nigh unto Jerusalem, about fifteen furlongs off (John 11:18).

Dr. Caspari believes that a “Bethany” answering the demands of the context is to be found in the village Tellanîje or Tellanihje, which is in the Golan to the north of the Sea of Galilee . This location is near a ford of the Jordan, with several intervening brooks. The identity of the name depends on the frequent substitution by Arabs of “Tell” (= “hill”) for “Beth” (= “house”), so that the present word represents Beth-anîje, or Bethany. Dr. Caspari’s statement is now accessible to the English reader. Few, perhaps, will fully accept his opinion: “With regard to the accuracy of our conclusion respecting the site, there can, therefore, be no doubt” (Chron. and Geogr., Introd., p. 93). However, his view is based upon a reading of which there can be no doubt, and is, at least, a probable interpretation.

In these verses, we also have a note of time. John now knows the Messiah, though others do not. This inquiry from the delegates from Jerusalem was, therefore, after the baptism of our Lord (John 1:31; John 1:33), and if so, after the Temptation as well (See Note on Matthew 4:1).