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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>John 3:22 Commentaries: After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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and there he tarried with them, and baptized.</div><div id="jump">Jump to: <a href="/commentaries/alford/john/3.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/john/3.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/john/3.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/john/3.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/john/3.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/john/3.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/john/3.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/john/3.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/john/3.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/john/3.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/john/3.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/john/3.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/john/3.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/john/3.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/john/3.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/john/3.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/john/3.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/john/3.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/john/3.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/john/3.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/john/3-16.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/john/3.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/john/3.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/john/3.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/john/3.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/john/3.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/john/3.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/john/3.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/john/3.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/john/3.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/john/3.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/john/3.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/john/3.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/john/3.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/john/3.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/john/3.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/john/3.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/john/3.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/john/3.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/john/3.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/john/3.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/john/3.htm">Ellicott's Commentary for English Readers</a></div>(22) <span class= "bld">After these things.</span>—Not implying that He left Jerusalem at once. The “land of Judæa” is the province as distinct from the capital. This verse points to a work in Judæa of which we know nothing more. It was probably not confined to one place. We have to think of Christ as continuing His teaching, of large numbers influenced by it (<a href="/john/3-26.htm" title="And they came to John, and said to him, Rabbi, he that was with you beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come to him.">John 3:26</a>), and of these as being baptised by the disciples (<a href="/john/4-2.htm" title="(Though Jesus himself baptized not, but his disciples,)">John 4:2</a>). His converts were the country people, and it is the action of the Pharisees which caused Him to retire to Samaria.<p><div class="vheading2"><a href="/commentaries/benson/john/3.htm">Benson Commentary</a></div><span class="bld"><a href="/context/john/3-22.htm" title="After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized....">John 3:22-24</a></span>. <span class="ital">After these things </span>— That is, some time after our Lord’s conference with Nicodemus; <span class="ital">came Jesus and his disciples </span>— From Jerusalem, where they had kept the passover together; <span class="ital">into the land of Judea </span>— That is, into a part of it which was at some distance from the capital city; <span class="ital">and there he tarried with them </span>— How long is not said; <span class="ital">and baptized </span>— Not himself, but his disciples, by his order, <a href="/john/4-2.htm" title="(Though Jesus himself baptized not, but his disciples,)">John 4:2</a>. <span class="ital">And John also was baptizing, </span>at that time, <span class="ital">at Ænon, near Salim — A </span>town on the west side of Jordan; <span class="ital">because there was much water there </span>— Which made it very convenient for his purpose. <span class="ital">And they came </span>— Namely, people came from various parts; <span class="ital">and were baptized </span>by him. <span class="ital">For John was not yet</span> <span class="ital">cast into prison </span>— As he was a few months after, by the injustice of Herod, in whose dominions that place was.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/john/3.htm">Matthew Henry's Concise Commentary</a></div>3:22-36 John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/john/3.htm">Barnes' Notes on the Bible</a></div>Land of Judea - The region round about Jerusalem.<p>And baptized - Jesus did not Himself administer the ordinance of baptism, but his disciples did it by his direction and authority, <a href="/john/4-2.htm">John 4:2</a>. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/john/3.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>Joh 3:22-36. Jesus in the Neighborhood of the Baptist—His Noble Testimony to His Master.<p>22-24. land of Judea—the rural parts of that province, the foregoing conversation being held in the capital.<p>baptized—in the sense explained in Joh 4:2.<div class="vheading2"><a href="/commentaries/poole/john/3.htm">Matthew Poole's Commentary</a></div> Soon after our Saviour had had the forementioned conference with Nicodemus, which it is believed he had at Jerusalem, not (as some think) in Galilee, for then Nicodemus would hardly have come to him by night, he <span class="ital">came into the land of Judea.</span> He had before been in the province of Judea, and in the metropolis, or great city, of Judea, which was Jerusalem; but now he goeth into the country of Judea. Judah and Jerusalem are often mentioned distinctly. The chief city of a country is oft distinguished from the country, though within the same province and tribe; see <span class="bld"><a href="/joshua/8-1.htm" title="And the LORD said to Joshua, Fear not, neither be you dismayed: take all the people of war with you, and arise, go up to Ai: see, I have given into your hand the king of Ai, and his people, and his city, and his land:">Joshua 8:1</a></span>, <span class="ital">the king of Ai, his city, and his land; </span> and in particular as to Jerusalem, <span class="bld"><a href="/2_chronicles/11-14.htm" title="For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office to the LORD:">2 Chronicles 11:14</a> 20:17 <a href="/2_chronicles/36-23.htm" title="Thus said Cyrus king of Persia, All the kingdoms of the earth has the LORD God of heaven given me; and he has charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The LORD his God be with him, and let him go up.">2 Chronicles 36:23</a> <a href="/ezra/2-1.htm" title="Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and came again to Jerusalem and Judah, every one to his city;">Ezra 2:1</a> <a href="/luke/5-17.htm" title="And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.">Luke 5:17</a> 6:17</span>, Christ and his disciples went into the country part of Judea; <span class="p"><br /><br /></span><span class="bld">and there he tarried with them, and baptized, </span> by his disciples, for himself personally baptized none; but as in our common speech, so in the language of Scripture, there is nothing more ordinary than for persons to be said themselves to do what they do by others, <span class="bld"><a href="/1_samuel/26-11.htm" title="The LORD forbid that I should stretch forth my hand against the LORD's anointed: but, I pray you, take you now the spear that is at his bolster, and the cruse of water, and let us go.">1 Samuel 26:11</a>,12 <a href="/2_kings/22-16.htm" title="Thus said the LORD, Behold, I will bring evil on this place, and on the inhabitants thereof, even all the words of the book which the king of Judah has read:">2 Kings 22:16</a> <a href="/2_chronicles/34-24.htm" title="Thus said the LORD, Behold, I will bring evil on this place, and on the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah:">2 Chronicles 34:24</a> <a href="/acts/7-52.htm" title="Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom you have been now the betrayers and murderers:">Acts 7:52</a></span>. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/john/3.htm">Gill's Exposition of the Entire Bible</a></div>After these things,.... After Christ's coming to Jerusalem, at the feast of the passover, with his disciples, and driving the buyers and sellers from the temple, and doing the miracles he did there, upon which many believed on him; and after the long discourse he had with Nicodemus, concerning regeneration, and other things: <p>came Jesus and his disciples, into the land of Judea; or "into Judea the country", having been in Jerusalem, the city part or chief city in Judea; so that the country is distinguished from, and opposed to the city. And thus, a countryman, and a Jerusalemite, or citizen of Jerusalem, are distinguished (l); <p>"if, "a countryman", (one that lives in the country any where in the land of Israel out of Jerusalem (m),) receives a field, "from a man of Jerusalem", the second tithes belong to the Jerusalemite; but the wise men say, the countryman may bring them up, and eat them at Jerusalem.'' <p>Or, it may be, because that Jerusalem was part of it in the tribe of Benjamin, and the other in the tribe of Judah; therefore, when Christ, and his disciples, left Jerusalem, they might more properly be said to come into the land of Judea. Indeed, it is commonly said by the Jews (n), that Jerusalem was not divided among the tribes, and that it did not belong to any tribe; and if so, then with greater propriety still might Christ be said to come into the land of Judea, when he departed from Jerusalem; unless it should be thought, that he went into Galilee, and after that came into the land of Judea; so Nonnus: <p>and there he tarried with them: with his disciples, as Nonnus; and with the inhabitants of those parts: he made a longer stay here than at Jerusalem, having more work to do here, and being more delighted with the plainness and simplicity of the country people; or "he conversed" with them, as the Syriac version renders it; he exercised, and employed himself among them, as the Greek word used signifies: he went about from village to village, doing good, healing diseases, and preaching the Gospel which was made useful to many: <p>and baptized; not he himself, but his disciples, by his orders, and in his name; see <a href="/john/4-2.htm">John 4:2</a>; whereby he gave fresh countenance and sanction to the ordinance of water baptism, administering it to others, as well as submitting to it himself. <p>(l) Misn. Demai, c. 6. sect. 4. (m) Maimon. Bartenora in ib. (n) T. Bab. Yoma, fol. 12. 1, & Megilla, fol. 26. 1.<a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/john/3.htm">Geneva Study Bible</a></div><span class="cverse2">After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/john/3.htm">Meyer's NT Commentary</a></div><a href="/context/john/3-22.htm" title="After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized....">John 3:22-23</a>. After this i nterview with Nicodemus[168] (<span class="greekheb">μετὰ ταῦτα</span>) Jesus betook Himself with His disciples from the capital into the <span class="ital">country</span> of Judea, in a north-easterly direction towards Jordan. <span class="greekheb">Ἰουδαίαν</span> is, as in <a href="/mark/1-5.htm" title="And there went out to him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.">Mark 1:5</a>, <a href="/acts/16-1.htm" title="Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:">Acts 16:1</a>, <a href="http://apocrypha.org/1_maccabees/2-23.htm" title="Now when he had left speaking these words, there came one of the Jews in the sight of all to sacrifice on the altar which was at Modin, according to the king's commandment.">1Ma 2:23</a>; <a href="http://apocrypha.org/1_maccabees/14-33.htm" title="And fortified the cities of Judea, together with Bethsura, that lieth upon the borders of Judea, where the armour of the enemies had been before; but he set a garrison of Jews there:">1Ma 14:33</a>; <a href="http://apocrypha.org/1_maccabees/14-37.htm" title="But he placed Jews therein. and fortified it for the safety of the country and the city, and raised up the walls of Jerusalem.">1Ma 14:37</a>, <a href="http://apocrypha.org/2_maccabees/5-23.htm" title="And at Garizim, Andronicus; and besides, Menelaus, who worse than all the rest bare an heavy hand over the citizens, having a malicious mind against his countrymen the Jews.">2Ma 5:23</a>; <a href="http://apocrypha.org/2_maccabees/5-3.htm" title="And troops of horsemen in array, encountering and running one against another, with shaking of shields, and multitude of pikes, and drawing of swords, and casting of darts, and glittering of golden ornaments, and harness of all sorts.">2Ma 5:3</a> Esr. <a href="/john/5-47.htm" title="But if you believe not his writings, how shall you believe my words?">John 5:47</a>, <span class="ital">Anthol</span>. vii. 645, an <span class="ital">adjective</span>.<span class="p"><br /><br /></span><span class="greekheb">ἐβάπτιζεν</span>] during His stay there (<span class="ital">Imperf</span>.), not Himself, however, but through His disciples, <a href="/john/4-2.htm" title="(Though Jesus himself baptized not, but his disciples,)">John 4:2</a>. Baur, indeed, thinks that the writer had a definite purpose in view in this mode of expression; that he wished to bring Jesus and the Baptist as closely as possible together in the same work. But if so, the remark of <a href="/john/4-2.htm" title="(Though Jesus himself baptized not, but his disciples,)">John 4:2</a> would be strangely illogical; see also Schweizer, p. 194. The baptism of Jesus, besides, was certainly a continuation of that of John, and did not yet possess the new characteristic of <a href="/matthew/28-19.htm" title="Go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:">Matthew 28:19</a> (for see <a href="/john/7-39.htm" title="(But this spoke he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)">John 7:39</a>); but that it already included that higher element, which John’s baptism did not possess (comp. <a href="/context/acts/19-2.htm" title="He said to them, Have you received the Holy Ghost since you believed? And they said to him, We have not so much as heard whether there be any Holy Ghost....">Acts 19:2-3</a>),—namely, the operation of the Spirit, of which Christ was the bearer (<a href="/john/3-34.htm" title="For he whom God has sent speaks the words of God: for God gives not the Spirit by measure to him.">John 3:34</a>), for the accomplishment of the birth from above,—is manifest from <a href="/john/3-5.htm" title="Jesus answered, Truly, truly, I say to you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.">John 3:5</a>, a statement which cannot be a prolepsis or a prophecy merely.<span class="p"><br /><br /></span><span class="greekheb">ἦν δὲ καὶ Ἰωάνν</span>., <span class="greekheb">κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>.] <span class="ital">but John was also employed in baptizing</span>, namely <span class="ital">in Aenon</span>, etc. This name, usually taken as the intensive or adjectival form of <span class="greekheb">עַיִן</span>, is rather = <span class="greekheb">עין יון</span>, <span class="ital">dove spring;</span> the place itself is otherwise unknown, as is also the situation of Salim, though placed by Eusebius and Jerome eight Roman miles south of Scythopolis. This is all the more uncertain, because Aenon, according to the mention of it here (comp. <a href="/john/4-3.htm" title="He left Judaea, and departed again into Galilee.">John 4:3</a>), must have been in Judaea, and not in Samaria, and <span class="ital">could not</span> therefore have been the Ainun discovered by Robinson (<span class="ital">Later Explorations</span>, p. 400). Ewald thinks of the two places <span class="greekheb">שׁלחים ועין</span> in <a href="/joshua/15-32.htm" title="And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:">Joshua 15:32</a>. So also Wieseler, p. 247. In no case could the towns have been situated on the Jordan, for in that case the statement <span class="greekheb"><span class="bld"><span class="ital">ὍΤΙ ὝΔΑΤΑ ΠΟΛΛᾺ</span></span></span> would have been quite out of place. Comp. Hengstenberg, who likewise refers to <a href="/joshua/15-32.htm" title="And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:">Joshua 15:32</a>, while Pressel (in Herzog’s <span class="ital">Encykl</span>. XIII. 326) prefers the statement of Eusebius and Jerome. For the rest, the narrative of the temptation, which Hengstenberg places in the period after <a href="/john/3-22.htm" title="After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.">John 3:22</a>, has nothing to do with the locality in this verse; it does not belong to this at all.<span class="p"><br /><br /></span>The question why John, after the public appearance of Jesus, still <span class="ital">continued to baptize</span>, without baptizing <span class="ital">in His name</span>, is answered simply by the fact (against Bretschneider, Weisse, Baur) that Jesus <span class="ital">had not yet come forth as</span> John expected that the Messiah would, and that consequently the Baptist could not have supposed that his work in preparing the way for the Messiah’s kingdom by his baptism of repentance was already accomplished, but had to await for that the divine decision. This perseverance of John, therefore, in his vocation to baptize, was by no means in conflict with his divinely received certainty of the Messiahship of Jesus (as Weizsäcker, p. 320, thinks), and the ministry of both of them side by side must not be looked upon as improbable, as “in itself a splitting in sunder of the Messianic movement” (Keim).<span class="p"><br /><br /></span>[168] To interpose a longer interval, <span class="ital">e.g.</span> a return to and sojourn in Galilee, is quite gratuitous. Not before <a href="/john/4-3.htm" title="He left Judaea, and departed again into Galilee.">John 4:3</a> does Jesus return to Galilee.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/john/3.htm">Expositor's Greek Testament</a></div><a href="/context/john/3-22.htm" title="After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized....">John 3:22-36</a>. <span class="ital">The ministry of Jesus in Judaea after He left Jerusalem</span>. This falls into three parts: (1) a brief account of the movements and success of Jesus and the Baptist which provoked a comparison between them, 22–26; (2) the Baptist’s acceptance of the contrast and final testimony to Jesus, 27–30; (3) the expansion by the evangelist of the Baptist’s words, 31–36.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/john/3.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">22–36</span>. The Baptism and Final Testimony of John<span class="p"><br /><br /></span><span class="bld">22, 23</span>. We have here a mark of authenticity similar to <a href="/john/2-12.htm" title="After this he went down to Capernaum, he, and his mother, and his brothers, and his disciples: and they continued there not many days.">John 2:12</a>. These passages “it is impossible to regard as embodiments of dogma. It is equally impossible to regard them as fragments detached from the mass of tradition. The only conclusion remains, that they art <span class="ital">facts lodged in the memory of a living witness of the events described</span>.” S. p. 86. S. John records them, not for any theological purpose, but because he was there, and remembers what took place.<span class="p"><br /><br /></span><span class="ital">and baptized</span>] Or, <span class="bld">was baptizing</span> during his stay there, through his disciples (<a href="/john/4-2.htm" title="(Though Jesus himself baptized not, but his disciples,)">John 4:2</a>). Christ’s baptism was not yet in the Name of the Trinity (<a href="/john/7-39.htm" title="(But this spoke he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)">John 7:39</a>) as ordered to the Apostles (<a href="/matthew/28-19.htm" title="Go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:">Matthew 28:19</a>). It was a continuation of John’s baptism, accompanied by the operation of the Spirit (<span class="ital"><a href="/john/3-5.htm" title="Jesus answered, Truly, truly, I say to you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.">John 3:5</a></span>). We have abundant evidence that John baptized before Christ’s public ministry commenced, and that the disciples baptized after His ministry closed. That the one baptism should be the offspring of the other is probable enough antecedently; “yet this is the one passage in which it is positively stated that our Lord authorised baptism during His lifetime.” S. p. 85.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/john/3.htm">Bengel's Gnomen</a></div><a href="/john/3-22.htm" title="After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.">John 3:22</a>. <span class="greekheb">Εἰς τὴν Ἰουδαίαν γῆν</span>, <span class="ital">into the land of Judæa</span>) from the metropolis of the Jews. [<span class="ital">He did not however long delay there</span> (comp. concerning the word, <span class="greekheb">διέτριβε</span>, ch. <a href="/john/11-54.htm" title="Jesus therefore walked no more openly among the Jews; but went there to a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.">John 11:54</a>; <a href="/acts/16-12.htm" title="And from there to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.">Acts 16:12</a>; <a href="/acts/20-6.htm" title="And we sailed away from Philippi after the days of unleavened bread, and came to them to Troas in five days; where we stayed seven days.">Acts 20:6</a>, <span class="greekheb">οὗ διετρίψαμεν ἡμέρας ἑπτά</span>), <span class="ital">and that because of the Pharisees, who were even less well-inclined towards Jesus, than towards John</span>, ch. <a href="/john/4-1.htm" title="When therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John,">John 4:1</a>, “When the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John.”—<span class="ital">Harm</span>., p. 165.]—<span class="greekheb">ἐβάπτιζεν</span>, <span class="ital">was baptizing</span>) ch. <a href="/context/john/4-1.htm" title="When therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John,...">John 4:1-2</a>, “Though Jesus Himself baptized not, but His disciples.” John did not repel those, who came of their own accord, whilst Jesus was baptizing: but still he now in a less degree invited [lie did not to the same extent invite] them.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/john/3.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verses 22-36.</span> - 6. <span class="accented">The swanlike song of the Baptist.</span> <span class="cmt_sub_title">Verses 22-26.</span> - <span class="p"><br /><br /></span><span class="note_emph">(1)</span> <span class="accented">The ministry and baptism of Jesus in Judaea.</span> <span class="cmt_sub_title">Verse 22.</span> - With this verse a new departure is taken, and circumstances are described which indirectly, rather than explicitly, indicate the manner of our Lord's ministry for the larger part of a year; and they furnish opportunity for recording the last great public utterance of John the Baptist, with all its special difficulties of chronology and doctrine. <span class="cmt_word">After these things</span>, related in the previous paragraphs; after, that is, the scene in the temple, and the demand for a sign, and the typical discourse of the Lord with a ruler of the Jews, from reasons not difficult to deduce from the narrative, <span class="cmt_word">Jesus</span> (<span class="accented">came</span>) <span class="accented"><span class="cmt_word"></span>and his disciples</span> [<span class="accented">came</span>] <span class="accented"><span class="cmt_word"></span>into the land</span> (<span class="greek">γῆν</span>, not <span class="greek">χὼραν</span>, as in <a href="/mark/1-5.htm">Mark 1:5</a>) <span class="cmt_word">of Judaea</span>. Surrounded or accompanied by some of his disciples (John being one of them), Jesus left the metropolis and betook himself to the countryside. His Messianic claims were not accepted by the authorities. He did not entrust himself to the half-believers. He altered or deviated from the course hitherto adopted, and addressed himself to the less-prejudiced inhabitants of the country places in the province of Judaea. His hour was not yet come. Jerusalem and Judah were thus compared or contrasted in <a href="/ezra/2-1.htm">Ezra 2:1</a>; <a href="/ezra/7-14.htm">Ezra 7:14</a>; <a href="/2_chronicles/20-18.htm">2 Chronicles 20:18</a>. The precise locality is not stated, though it is probable it was not far from the new scene chosen by John for the continuance of his ministry. The identification of the site of <span class="accented">Aenon</span>, near <span class="accented">Saleim</span>, does not finally determine the <span class="cmt_word">scene of our</span> Lord's abode or baptismal ministry. We are expressly told, both here and in <a href="/john/4-3.htm">John 4:3</a>, that it was in Judaea, not Samaria, that <span class="cmt_word">Jesus there tarried with them, and was baptizing.</span> The words imply a lengthened abode, and a method of ministry which, from that time, he laid aside. The statement that he administered the rite personally is in <a href="/john/4-2.htm">John 4:2</a> explicitly corrected. The baptism by the disciples was done, however, with the sanction and under the direction of Jesus. As the trial ministry of the twelve apostles (mentioned in <a href="/matthew/10.htm">Matthew 10</a>.), occurring during our Lord's earthly life, corresponded with the first preaching of John rather than with that which followed the glorification of Jesus and the Pentecostal effusion, so this ordinance closely resembled the water baptism of John; it was a preparatory symbol, an educational rite, one that allied this early ministry to that of his great forerunner. The water baptism of Jesus corresponded in significance with the water baptism of John. They were one and the same ordinance, predictive, symbolic, anticipatory of the baptism of the Spirit. "Jesus adopted John's baptism ere its waters forever ceased to flow, and thus he blessed and consecrated them. He took up the work of his forerunner and completed it" (Edersheim, 1:393). Weiss (with consent of Renan) admits that these reminiscences reveal their own historicity, and none more so than the return of Jesus for a time to the scenes of the activity of the Baptist. Apparently such an act conflicts with the exalted ideas the author of the Fourth Gospel entertains with reference to his Master. Thoma thinks he sees in Pauhne writings indication of Christ's baptismal ministry, and suggests that the "Johannist" therefore finds a place for such "a washing in water by the Word" in the active word of Jesus! When our Lord, after his resurrection, referred to the baptism with the Spirit, he contrasted it with the baptism of John, and made no reference to his own temporary adoption of the same rite. All water baptism is thus placed in its true relation to the baptism of the Spirit - not as the necessary preliminary of the latter, nor its indispensable seal or guarantee, but as the impressive symbol of the need of heavenly cleansing, and of the direct impact upon the soul of the power of the eternal Spirit. The length of our Lord's residence in Judaea cannot be positively determined; but one hint may be gathered item <a href="/john/4-35.htm">John 4:35</a>. The "four months before the harvest" indicate the arrival of the month of December, and therefore the lapse of some eight months between the cleansing of the temple and the return to Galilee. This last event, in Matthew's Gospel (<a href="/matthew/4-12.htm">Matthew 4:12-17</a> with parallels), is associated with the imprisonment of John. The Fourth Gospel, by obvious reference to the current synoptic chronology of the commencement of the Galilaean ministry (one which made this imprisonment a note of time), shows that the period described in this Gospel, and the baptismal energy of Jesus in Judaea, and the profoundly interesting events mentioned in ch. 3. and 4, were not incompatible with admitted facts. It also suggests that the character of our Lord's ministry in the neighbourhood of the metropolis was closely allied with that which the synoptists described as obtaining in his early Galilaean efforts. We are impressed by the solemn silence which has fallen over these eight months. It may be accounted for on the general principle of the evangelist, which was to fasten upon and preserve the memory of a few solemn moments which especially impressed his own mind, and which had been overlooked or unknown by Matthew and the other evangelists. Moreover, it is more than probable that the author of this Gospel was not with the Master during the whole of this period. There are, however, hints that the rumours of the spiritual might and gathering power of Jesus had produced a great effect upon John the Baptist, and qualified the tone of his last testimony. John 3:22<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/john/3.htm">Vincent's Word Studies</a></div>The land of Judaea (τὴν Ἱουδαίαν γῆν)<p>Literally, the Judaean land. The phrase occurs only here in the New Testament.<p>Tarried (διέτριβεν)<p>The verb originally means to rub, hence to wear away, consume; and so of spending or passing time.<p>Baptized (ἐβάπτιζεν)<p>The imperfect tense agrees with the idea of tarrying. He continued baptizing during His stay. <div class="vheading2">Links</div><a href="/interlinear/john/3-22.htm">John 3:22 Interlinear</a><br /><a href="/texts/john/3-22.htm">John 3:22 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/john/3-22.htm">John 3:22 NIV</a><br /><a href="/nlt/john/3-22.htm">John 3:22 NLT</a><br /><a href="/esv/john/3-22.htm">John 3:22 ESV</a><br /><a href="/nasb/john/3-22.htm">John 3:22 NASB</a><br /><a href="/kjv/john/3-22.htm">John 3:22 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/john/3-22.htm">John 3:22 Bible Apps</a><br /><a href="/john/3-22.htm">John 3:22 Parallel</a><br /><a href="http://bibliaparalela.com/john/3-22.htm">John 3:22 Biblia Paralela</a><br /><a href="http://holybible.com.cn/john/3-22.htm">John 3:22 Chinese Bible</a><br /><a href="http://saintebible.com/john/3-22.htm">John 3:22 French Bible</a><br /><a href="http://bibeltext.com/john/3-22.htm">John 3:22 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../john/3-21.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 3:21"><img src="/left.png" name="lft" border="0" alt="John 3:21" /></a></div><div id="right"><a href="../john/3-23.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 3:23"><img src="/right.png" name="rght" border="0" alt="John 3:23" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>