What is the significance of John baptizing in Bethabara (John 1:28)?

"And this is the witness of John when the Jews28 sent from Jerusalem priests and Levites that they might ask him, Who art thou? And he confessed, and denied not, and confessed, I am not the Christ. And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No. They said therefore to him, Who art thou, that we may give an answer to those that sent us? What sayest thou of thyself? He said, I (am the) voice of one crying in the wilderness, Make straight the way of Jehovah, as said Isaiah the prophet. And they were sent from among the Pharisees; and they asked him and said to him, Why then baptizest thou, if thou art not the Christ, nor Elijah, nor the prophet? John answered them, saying, I baptize with (ἐν) water: in the midst of you standeth, Whom ye know not, He who cometh after me, of Whom I am not worthy to unloose the thong of His sandal. These things took place in Bethany, across the Jordan where John was baptizing." The best reading according to ancient authorities is Βηθανία (ℵpm ABCpm EFGHLMSVXΓΛΠpm more than a hundred and thirty cursives, and many ancient versions), not Βηθαβαρα or Βηθαραβᾶ. It was not the well-known village near Jerusalem, but another district of the same name beyond the Jordan.29

29 John 1:28. — "Bethany." Perhaps the Betonim of Joshua 13:26. The writer of "Supernatural Religion" impeached the Evangelist of ignorance of Palestinian topography, as though he confused the place here spoken of with the village by himself said to be near Jerusalem (2:18). There are other place-names, each of which is applied to more than one position in the country (cf. note in G. A. Smith's "Historical Geography of Palestine," p. 496). For example, Emmaus in Luke 24:13 could not be the same as that spoken of in 1 Macc. 3:40 (cf. note on Cana in John 2:1 here). Moreover, places are liable to change of name. Drummond gives several instances of such variation in the British Isles. And so this Bethany may have become "Bethabara."

Some of the Greek MSS read BETHANY in John 1:28 where John was baptizing on the east of the Jordan.

Place beyond Jordan where John was baptizing. John 1:28. Identified with the ford Abarah, 32 32' N, 35 33' E. Most Editors of the Greek Testament read BETHANY.

Bethany. — To return. As the time of the interview of the priests and Levites with the Baptist can clearly be fixed, as already pointed out, being subsequent to the baptism of Christ, so the locality, where that interview took place, has been definitely noted by the Evangelist. It was at Bethany beyond Jordan. We can name the place; but can we fix the spot? We are all familiar with Bethany, a village east of the Mount of Olives, where resided that family of three whom Jesus loved. But another Bethany there was, according to the reading of most of the oldest uncials (John 1:28), situated east of Jordan. For Bethany, not Bethabara, is the name they give to the spot. At present unknown, it had a history then, memorable for the events of the first three of the six days of which we are reading. It was there that the Lamb of God was first pointed out. It was there, too, that John's testimony caused Andrew and his companion to go after Christ. And it was there that the Lord retired, as related in chapter 10:40 of this Gospel, and abode for a short time, ere as the Lamb of God He offered up Himself, the sacrifice for sins. There seems a fitness in His returning to the very place where He had been first proclaimed as the Lamb ere going up to Jerusalem to make that title good.

An important event was the advent of John the Baptist who emerged from his seclusion in the wilderness much like Elijah of old. He preached the baptism of repentance for the remission of sins and the fulfilment of Isa. 40 (the lowly valley of penitents, the lofty mountains of Pharisees, the crooked publicans and the rough soldiers, would all be dealt with by the power of God). Was this the Messiah? John dispelled all illusions, proclaiming the forthcoming baptism of the Spirit and fire. The Pharisees were exposed in their essential character as vipers which had contaminated the people. Grace can flow forth to all (not merely to Israel). All flesh shall see the salvation of God (Luke 3:6). External formalities and reliance on national prescriptive right would be useless. He warned vehemently of coming judgment, yet preached good news. John's baptism was a preparatory work and to the life of the Coming One. (Christian baptism is to the death of Christ). John preached in the wild region of Jordan, not at the seat of man's authority in Jerusalem, where boasted light and learning were.

The faithful witness of John is now recorded for us. John was of the priestly family, but sought no place in the temple worship at Jerusalem. He was baptizing rather on the other side of Jordan, with multitudes coming to him from all Judea. Of course the Jews could not ignore this strange and powerful witness, and they sent priests and Levites from Jerusalem to question John. Without human credentials, with no authority from either Jews or Romans, no advertising, no public display, who is this man? But John briefly answers, “I am not the Christ.” He had no interest in talking about himself: what did it matter who he was? he was not the one Man of importance. Christ was the burden of his testimony, not himself.

The Spirit of God laid upon the heart of John the Word of God so needed at that moment by Israel. But though of the priestly family, he did not go near the temple in Jerusalem nor seek any authority from priestly dignities before preaching the truth of God. He preached in the wilderness of Judea, in the vicinity of the Jordan River (v.3). He was not interested in seeking crowds or he would have begun in the city, but crowds nevertheless came to him in the wilderness. This was God's doing, not man's. John maintained a decided separation from the established religious center of the nation, for he preached the baptism of repentance for the remission of sins.

"They sought, therefore, again to seize Him, and He departed out of their hand. And He went away again beyond the Jordan204 to the place where John was at first baptizing, and abode there. And many came unto Him and said, John did no sign, but all things whatsoever John said about Him were true. And many believed on Him there" (verses 39-42). Thus it was not that their unbelief was incomplete, but that His time was not yet come. The Lord therefore retires till the moment appointed of God, and meanwhile goes to the scene of John's work at the first, and there abode, where grace wins many a soul that recognised in Him the truth of John's testimony.

In Peraea. — To this appeal to their Scriptures what could they say? "Thou, being a man, makest Thyself God," was their accusation. That Psalm silenced them. They dropped the stones that they had just taken up, wherewith to stone Him for blasphemy, and would content themselves with taking Him, if possible. Still were they foiled. He escaped out of their hands, and went away again to the place beyond Jordan, where John at first baptized, and there abode. "To Bethany beyond Jordan" (1:28) we presume He retired. He was now in Peraea, from whence, keeping on the farther side of the river, He subsequently returned to Judea. At that place in Perea He abode, for how long exactly we cannot tell. Only a few months at the longest could it have been, for between the feast of the Dedication and the approach of the Passover it was that the Lord had reached Bethany beyond Jordan. Whilst there, in comparative quiet, and in freedom from attempts of the Jews to compass His death, many resorted to Him, and said, for His miracles had certainly impressed them, "John did no miracle: but all things that John spake of this man were true" (40-42). The remembrance of John was not effaced, nor was his testimony to the Lord, which had been first, as far as we know, delivered in that place, consigned to oblivion.