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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 4:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
We read of Christ's coming into Judea (Joh 3:22), after he had kept the feast at Jerusalem; and now he left Judea four months before harvest, as is said here (Joh 4:35); so that it is computed that he staid in Judea about six months, to build upon the foundation John had laid there. We have no particular account of his sermons and miracles there, only in general, Joh 4:1.
I.That he made disciples; he prevailed with many to embrace his doctrine, and to follow him as a teacher come from God.
His ministry was successful, notwithstanding the opposition it met with (Psa 110:2, Psa 110:3); mathētas poiei - it signifies the same with mathēteuō - to disciples. Compare Gen 12:5. The souls which they had gotten, which they had made (so the word is), which they had made proselytes. Note, It is Christ's prerogative to make disciples, first to bring them to his foot, and then to form and fashion them to his will. Fit, non nascitur, Christianus - The Christian is made such, not born such. Tertullian.
II.That he baptized those whom he made disciples, admitted them by washing them with water; not himself, but by the ministry of his disciples, Joh 4:2.
1.Because he would put a difference between his baptism and that of John, who baptized all himself; for he baptized as a servant, Christ as a master.
2.He would apply himself more to preaching work, which was the more excellent, Co1 1:17.
3.He would put honour upon his disciples, by empowering and employing them to do it; and so train them up to further services.
4.If he had baptized some himself, they would have been apt to value themselves upon that, and despise others, which he would prevent, as Paul, Co1 1:13, Co1 1:14.
5.He would reserve himself for the honour of baptizing with the Holy Ghost, Act 1:5.
6.He would teach us that the efficacy of the sacraments depends not on any virtue in the hand that administers them, as also that what is done by his ministers, according to his direction, he owns as done by himself.
III.That he made and baptized more disciples than John; not only more than John did at this time, but more than he had done at any time.
Christ's converse was more winning than John's. His miracles were convincing, and the cures he wrought gratis very inviting.
IV.That the Pharisees were informed of this; they heard what multitudes he baptized, for they had, from his first appearing, a jealous eye upon him, and wanted not spies to give them notice concerning him. Observe,
1.When the Pharisees thought they had got rid of John (for he was by this time imprisoned), and were pleasing themselves with that, Jesus appears, who was a greater vexation to them than ever John had been. The witnesses will rise again.
2.That which grieved them was that Christ made so many disciples. The success of the gospel exasperates its enemies, and it is a good sign that it is getting ground when the powers of darkness are enraged against it.
V.That our Lord Jesus knew very well what informations were given in against him to the Pharisees.
It is probable the informers were willing to have their names concealed, and the Pharisees loth to have their designs known; but none can dig so keep as to hide their counsels from the Lord (Isa 29:15), and Christ is here called the Lord. He knew what was told the Pharisees, and how much, it is likely, it exceeded the truth; for it is not likely that Jesus had yet baptized more than John; but so the thing was represented, to make him appear the more formidable; see Kg2 6:12.
VI.That hereupon our Lord Jesus left Judea and departed again to go to Galilee.
1.He left Judea, because he was likely to be persecuted there even to the death; such was the rage of the Pharisees against him, and such their impious policy to devour the man-child in his infancy. To escape their designs, Christ quitted the country, and went where what he did would be less provoking than just under their eye. For,
(1.)His hour was not yet come (Joh 7:30), the time fixed in the counsels of God, and the Old Testament prophecies, for Messiah's being cut off. He had not finished his testimony, and therefore would not surrender or expose himself.
(2.)The disciples he had gathered in Judea were not able to bear hardships, and therefore he would not expose them.
(3.)Hereby he gave an example to his own rule: When they persecute you in one city, flee to another. We are not called to suffer, while we may avoid it without sin; and therefore, though we may not, for our own preservation, change our religion, yet we may change our place. Christ secured himself, not by a miracle, but in a way common to men, for the direction and encouragement of his suffering people.
2.He departed into Galilee, because he had work to do there, and many friends and fewer enemies. He went to Galilee now,
(1.)Because John's ministry had now made way for him there; for Galilee, which was under Herod's jurisdiction, was the last scene of John's baptism.
(2.)Because John's imprisonment had now made room for him there. That light being now put under a bushel, the minds of people would not be divided between him and Christ. Thus both the liberties and restraints of good ministers are for the furtherance of the gospel, Phi 1:12. But to what purpose does he go into Galilee for safety? Herod, the persecutor of John, will never be the protector of Jesus. Chemnitius here notes, Pii in hc vit quos fugiant habent; ad quos vero fugiant ut in tuto sint non habent, nisi ad te, Deus, qui solus regugium nostrum es - The pious have those, in this life, to whom they can fly; but they have none to fly to, who can afford them refuge, except thee, O God.
Historical interpretation
Eleven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If, however, the Lord, by His deeds withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the "woman, a sinner,"-washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness-not an adulteress by her now sixth marriage, but a prostitute-He showed (what He did show readily to any one) who He was; -no benefit is hence conferred upon our adversaries, even if it had been to such as were already Christians that He (in these several cases) granted pardon.
Yet while acting thus in regard of His Humanity, He did not allow His Divinity to be overcast. And so, after His departure He again employed the same language as before. For He went not away into Galilee simply, but in order to effect certain important matters, those among the Samaritans; nor did He dispense these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves.
(Hom. xxxi. 1) He did it too to pacify the envy of men, and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted.
(Hom. xxxi. 1) Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. (non occ.). The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. (Luke 3:16) Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ.
(Hom. xxxi. 2) Christ on withdrawing from Judæa, joined those whom He was with before, as we read next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God's wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to show that it was not for want of power on His part that He delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God's law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans.
(xxxi. 2) It was the place where Simeon and Levi made a great slaughter for Dinah.
(Hom. xxxi. 3) Christ prefers labour and exercise to ease and luxury, and therefore travels to Samaria, not in a carriage but on foot; until at last the exertion of the journey fatigues Him; a lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore being wearied with His journey, &c.
(Hom. xxx. 3) As if to say, not on a seat, or a couch, but on the first place He saw—upon the ground. He sat down because He was wearied, and to wait for the disciples. The coolness of the well would be refreshing in the midday heat: And it was about the sixth hour.
"When therefore Jesus knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus Himself baptized not but His disciples,) He left Judaea, and departed again into Galilee."
He indeed baptized not, but they who carried the news, desiring to excite their hearers to envy, so reported. "Wherefore then departed He?" Not from fear, but to take away their malice, and to soften their envy. He was indeed able to restrain them when they came against Him, but this He would not do continually, that the Dispensation of the Flesh might not be disbelieved. For had He often been seized and escaped, this would have been suspected by many; therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, "Handle Me and see, for a spirit hath not flesh and bones"; therefore also He rebuked Peter when he said, "Be it far from Thee, this shall not be unto thee." So much was this matter an object of care to Him.
For this is no small part of the doctrines of the Church; it is the chief point of the salvation wrought for us; by which all has been brought to pass, and has had success, for it was thus that the bonds of death were loosed, sin taken away, and the curse abolished, and ten thousand Blessings introduced into our life. And therefore He especially desired that the Dispensation should be believed, as having been the root and fountain of innumerable goods to us.
We must not discourse of this too long, lest, by dwelling on what is manifest, we shall lack the time to investigate and lay open what is obscure. Certainly, if the Lord saw that the fact of their coming to know that He made more disciples, and baptized more, would so avail to salvation to the Pharisees in following Him, as to become themselves His disciples, and to desire to be baptized by Him; rather would He not have left Judea, but would have remained there for their sakes. But because He knew their knowledge of the fact, and at the same time knew their envy, and that they learned this, not to follow, but to persecute him, He departed thence. He could, indeed, even when present, cause that He should not be taken of them, if He would not; He had it in His power not to be put to death, if He would not, since He had the power not to be born, if He would not. But because, in everything that He did as man, He was showing an example to them who were to believe on Him (that any one servant of God sinneth not if he retire into another place, when he sees, it may be, the rage of his persecutors, or of them that seek to bring his soul into evil; but if a servant of God did this he might appear to commit sin, had not the Lord led the way in doing it), that good Master did this to teach us, not because He feared it.
(Tr. xv. c. 2) Truly had the Pharisees' knowledge that our Lord was making more disciples, and baptizing more than John, been such as to lead them heartily to follow Him, He would not have left Judaea, but would have remained for their sake: but seeing, as He did, that this knowledge of Him was coupled with envy, and made them not followers, but persecutors, He departed thence. He could too, had He pleased, have stayed amongst them, and escaped their hands; but He wished to show His own example to believers in time to come, that it was no sin for a servant of God to fly from the fury of persecutors. He did it like a good teacher, not out of fear for Himself, but for our instruction.
When God, the Lover of man, became flesh for our sake, the purpose of His every action was to bring benefit to us. So it is here: when He perceived that the Pharisees had heard of His fame and knew that this would incite them to envy, He departed into Galilee, thereby teaching us two things. First, that we should spare our enemies and try every means not to give cause for offense or envy; and second, that we should not throw ourselves into temptation foolishly and needlessly, but instead withdraw for a while until the anger of our enemies has abated. Although He had the power to withstand those who hated Him, even if they had rushed to attack, yet He withdrew from them so that His human nature and flesh would not seem to be an illusion. If He had continuously escaped from their midst, how much scope would this have given to the Docetists, the Manichees, Valentine, and the accursed Eutyches [heretics who denied the fulness of Christ's human nature]? The Evangelist alludes to the slander induced by envy when he says, "Though Jesus Himself was not baptizing, He was falsely accused of baptizing by envious men who wished to stir up the Pharisees against Him." It was necessary that He go through Samaria. The Evangelist describes Samaria as place to pass through, not a destination. Note that he did not say, "It was necessary that He go to Samaria." He wished to forestall any accusation by the Jews that Christ left them in order to go to the Gentiles, whom the Jews abhorred. It was only when the Jews drove Him away that the Lord approached the Gentiles; and even then, He did not go to them on purpose, but only in passing.
GLOSS. The Evangelist, after relating how John checked the envy of his disciples, on the success of Christ's teaching, comes next to the envy of the Pharisees, and Christ's retreat from them. When therefore the Lord knew that the Pharisees had heard, &c.
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Summary
John 4:1 marks a crucial juncture in Jesus' early public ministry, revealing His divine awareness of the escalating tensions with the Jewish religious establishment. The verse highlights the rapid and widespread growth of Jesus' following, surpassing even that of John the Baptist, which prompted the Pharisees' attention and ultimately led to Jesus' strategic withdrawal from Judea into Galilee, thereby avoiding a premature confrontation that could have disrupted His divinely appointed timeline.
Context
Literary Context
This verse immediately follows the extensive discourse in John 3, where Jesus engages Nicodemus in a profound conversation about new birth and eternal life, and John the Baptist humbly testifies to Jesus' supremacy and increasing influence. The preceding verses in John 3:22-36 describe Jesus and His disciples baptizing in Judea, leading to a discussion among John's disciples about Jesus' growing popularity. John 4:1 directly addresses the consequence of this burgeoning ministry, setting the stage for Jesus' journey through Samaria to Galilee, which occupies the remainder of John 4. The narrative flow thus moves from theological discourse and John's testimony to the practical implications of Jesus' expanding public profile and the strategic decisions He makes in response to opposition.
Historical & Cultural Context
The Pharisees were a prominent Jewish religious and political sect during the Second Temple period, known for their strict adherence to the Mosaic Law and their extensive oral traditions. They held significant influence among the common people and often clashed with Jesus over matters of Sabbath observance, ritual purity, and His claims of authority. Their concern over Jesus "making and baptizing more disciples than John" was rooted in a desire to maintain their religious control and prevent any perceived challenge to their authority or the established order. Baptism, while practiced by John the Baptist as a sign of repentance, was also a familiar Jewish ritual for proselytes and for purification. The rapid growth of Jesus' movement, involving baptism, would have been seen as a rival religious movement, potentially disrupting the delicate balance of power under Roman occupation. Galilee, in contrast to Judea, was a more rural and less religiously conservative region, offering a safer environment for Jesus to continue His ministry without immediate, intense scrutiny from the Jerusalem-based religious elite.
Key Themes
John 4:1 contributes to several significant themes within the Gospel of John. Firstly, it underscores Divine Awareness and Sovereignty, as "the Lord knew" precisely the intentions and reactions of the Pharisees, demonstrating Jesus' omniscience and His control over the unfolding of His redemptive plan, even amidst human opposition. Secondly, the verse highlights the Growing Momentum of Jesus' Ministry, emphasizing that His influence was rapidly eclipsing that of John the Baptist, fulfilling John's own prophetic declaration in John 3:30 that "He must increase, but I must decrease." This growth signals the dawning of the new covenant era. Thirdly, it introduces the theme of Strategic Withdrawal and Divine Timing, illustrating Jesus' prudence in avoiding premature confrontation with powerful religious authorities. His departure from Judea was not an act of fear, but a deliberate move to ensure His ministry could develop fully according to God's perfect timing, as seen in His later statements about His "hour" not yet having come (e.g., John 2:4 and John 7:6).
Exposition and Analysis
Key Word Analysis
The Greek verb here, ginṓskō (G1097), implies more than merely receiving information through external sources. It signifies a deep, inherent, and experiential knowledge. When applied to Jesus, it underscores His divine omniscience—He didn't just hear a report; He intrinsically understood the Pharisees' thoughts, intentions, and the implications of their awareness regarding His growing ministry. This profound knowledge guided His subsequent actions.
The term Pharisaîos (G5330) identifies members of a prominent Jewish religious sect. Derived from a Hebrew root meaning "to separate," they were known for their strict adherence to the Mosaic Law and their extensive oral traditions, often distinguishing themselves from the common people and other Jewish groups. Their presence in this verse signifies the rising opposition Jesus faced from the established religious authorities, who perceived His burgeoning popularity and teachings as a threat to their influence and interpretation of Judaism.
The verb baptízō (G907) means "to immerse, submerge" or "to make whelmed (i.e. fully wet)." In the New Testament, it refers specifically to ceremonial ablution, particularly the ordinance of Christian baptism. The use of this word here, in conjunction with "made disciples," highlights the public and visible nature of Jesus' expanding movement, as new followers were being initiated through this ritual, a practice that paralleled and then surpassed John the Baptist's ministry.
Verse Breakdown
"When therefore the Lord knew"
This opening clause emphasizes Jesus' divine insight and sovereignty. The "therefore" (G3767, oûn) connects this action to the preceding narrative of Jesus' growing ministry. "The Lord" (G2962, kýrios), a title signifying supreme authority and mastership, underscores His divine status. His "knowing" (G1097, ginṓskō) implies not just being informed, but possessing an intrinsic, deep awareness of the situation. This divine knowledge is the catalyst for His subsequent actions.
"how the Pharisees had heard"
This part specifies the nature of the information that reached the Pharisees. The verb "had heard" (G191, akoúō) indicates that the information was received through external reports or public knowledge. The "Pharisees" (G5330, Pharisaîos) are identified as the key recipients of this news, highlighting the growing tension between Jesus and the influential religious establishment in Judea. Their hearing this news signifies a critical turning point in the opposition to Jesus' ministry.
"that Jesus made and baptized more disciples than John"
This final clause reveals the specific content of the news that concerned the Pharisees. The phrase "made and baptized" (G4160, poiéō and G907, baptízō) describes the active and continuous expansion of Jesus' movement, though John 4:2 clarifies that it was Jesus' disciples, not Jesus Himself, who performed the baptisms. The critical point is the comparison: "more disciples than John" (G4119, pleíōn and G2491, Iōánnēs). This indicates that Jesus' popularity and following had surpassed that of John the Baptist, a fact that would have been particularly alarming to the Pharisees, as John had previously commanded immense public respect and influence.
Literary Devices
The verse employs Foreshadowing by hinting at the escalating conflict between Jesus and the religious authorities, which will become a dominant theme throughout the Gospel of John and ultimately lead to His crucifixion. The mention of the Pharisees' awareness sets a tone of impending opposition. There is also an element of Hyperbole in the phrase "more disciples than John," not necessarily implying a literal numerical count but rather emphasizing the overwhelming and undeniable growth of Jesus' influence relative to John's, underscoring the shift in spiritual leadership. Finally, the narrative uses Contrast by implicitly comparing Jesus' burgeoning ministry with John's, reinforcing John's earlier humble declaration that he must decrease while Jesus increases.
Theological and Thematic Connections
John 4:1 serves as a pivotal transition, underscoring the divine wisdom and strategic foresight of Jesus in the face of rising opposition. His inherent knowledge of the Pharisees' awareness and their likely hostile intentions demonstrates His sovereignty over all circumstances. This strategic withdrawal from Judea was not a sign of weakness or fear, but a deliberate act of prudence, ensuring that His ministry would unfold according to God's perfect timing and purpose, rather than being prematurely cut short by the religious establishment. It highlights the principle that even the Son of God operated within the framework of divine providence, choosing the opportune moment for confrontation and revelation.
Reflection and Application
This verse offers profound insights for believers navigating their own spiritual journeys and ministries. Jesus' divine awareness reminds us that God is never caught off guard by circumstances, opposition, or the schemes of those who oppose His work. We can rest in the assurance that He knows all things and works all things for His glory and our good. Furthermore, Jesus' strategic withdrawal teaches us the importance of wisdom and discernment. Not every challenge requires a direct, immediate confrontation. There are times when prudence dictates a strategic retreat, a change of tactics, or a shift in focus to preserve the greater mission. This doesn't imply fear, but rather a wise stewardship of our resources and time, ensuring that our efforts align with God's perfect timing and purposes, allowing His work to flourish unhindered until its appointed hour. We are called to be "wise as serpents and innocent as doves," discerning the best path forward for the advancement of the Kingdom.
Questions for Reflection
FAQ
Why did Jesus leave Judea if His ministry was so successful there?
Jesus' departure from Judea was a strategic decision, not a retreat born of failure. While His ministry was indeed successful, attracting "more disciples than John," this very success drew the attention of the Pharisees, the powerful Jewish religious leaders based in Jerusalem. As John 4:1 indicates, Jesus "knew" their awareness and likely their growing hostility. To avoid a premature confrontation that could have cut short His public ministry before His "hour" had come, Jesus prudently withdrew to Galilee. This allowed Him to continue teaching and gathering disciples in a less hostile environment, ensuring His mission unfolded according to divine timing, as He often spoke of His appointed time (e.g., John 2:4, John 7:6).
Christ-Centered Fulfillment
John 4:1, while seemingly a simple geographical transition, subtly points to Christ's ultimate fulfillment of God's redemptive plan through His strategic wisdom and sovereign control. Jesus, the Lord, knowing the hearts and intentions of men, including the Pharisees, demonstrates His divine nature and omniscience, a characteristic of the God who sees and knows all (Psalm 139:1-4). His surpassing of John the Baptist's following fulfills the prophetic trajectory of John's ministry, which was to prepare the way for the one who would truly baptize with the Holy Spirit and fire, the Messiah Himself (Matthew 3:11). Jesus' strategic withdrawal from Judea, not out of fear but out of perfect timing, foreshadows His ultimate submission to the Father's will, patiently waiting for the appointed "hour" of His passion and resurrection (John 12:23). His journey to Galilee, a region often considered less prestigious by the Jerusalem elite, also prefigures His mission to reach all people, including the marginalized and those outside the traditional centers of religious power, ultimately culminating in the Great Commission to make disciples of all nations (Matthew 28:19-20). Thus, this verse, in its seemingly mundane details, reveals the Christ who is sovereign, strategic, and perfectly aligned with the Father's redemptive purposes for all humanity.