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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
Six Centuries of Reception
10 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.
"But behold, "say some, "the Lord came, and baptized not; for we read, `And yet He used not to baptize, but His disciples!' " As if, in truth, John had preached that He would baptize with His own hands! Of course, his words are not so to be understood, but as simply spoken after an ordinary manner; just as, for instance, we say, "The emperor set forth an edict," or, "The prefect cudgelled him.
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.
But we must believe that the disciples of Christ were already baptized themselves, either with John’s baptism or, as is more probable, with Christ’s. For he who had stooped to the humble service of washing his disciples’ feet had not failed to administer baptism to his servants, who would thus be enabled in their turn to baptize others.
It may perhaps surprise you why it is said, that "Jesus baptized more than John;" and after this was said, it is subjoined, "although Jesus baptized not, but His disciples." What then? Was the statement made false, and then corrected by this addition? Or, are both true, viz. that Jesus both did and also did not baptize? He did in fact baptize, because it was He that cleansed; and He did not baptize, because it was not He that touched. The disciples supplied the ministry of the body; He afforded the aid of His majesty. Now, when could He cease from baptizing, so long as He ceased not from cleansing? Of Him it is said by the same John, in the person of the Baptist, who saith, "This is He that baptizeth." Jesus, therefore, is still baptizing; and so long as we continue to be baptized, Jesus baptizeth. Let a man come without fear to the minister below; for he has a Master above.
(Tr. xv. c. 3) It may perplex you, perhaps, to be told that Jesus baptized more than John, and then immediately after, Though Jesus Himself baptized not. What? Is there a mistake made, and then corrected?
(Tr. xv. c. 3) Or, both are true; for Jesus both baptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that He dipped not. The disciples supplied the ministry of the body, He the aid of that Majesty of which it was said, The Same is He which baptizeth. (ver. 33)
(Ad Seleuciam Ep. xviii.) But we must believe that the disciples of Christ were already baptized themselves, either with John's baptism, or, as is more probable, with Christ's. For He who had stooped to the humble service of washing His disciples' feet, had not failed to administer baptism to His servants, who would thus be enabled in their turn to baptize others.
But it may be one saith, Christ does indeed baptize, but in spirit, not in body. As if, indeed, it were by the gift of another than He that any is imbued even with the sacrament of corporal and visible baptism. Wouldest thou know that it is He that baptizeth, not only with the Spirit, but also with water? Hear the apostle: "Even as Christ," saith he, "loved the Church, and gave Himself for it, purifying it with the washing of water by the Word, that He might present to Himself a glorious Church, not having spot, or wrinkle, or any such thing." Purifying it. How? "With the washing of water by the Word." What is the baptism of Christ? The washing of water by the Word. Take away the water, it is no baptism; take away the Word, it is no baptism.
Whence our history proceeds to this point, or from what commencement the order of the narrative progressing, introduces the Lord as knowing that the Pharisees had learnt what they enquired, it will not be amiss (it appears) to say. For in that the holy Evangelist saith When therefore the Lord knew, it clearly brings forth a certain declaration of a subject previously under consideration. For He knew all things, without any one telling Him, of Himself, as God, and not at their first coming into existence, but even before they be, as the prophet testified. But He awaiteth the right season for each, and yields rather to the order of things, than to His foreknowledge: for this too was worthy of God-befitting ceconomy.
There being then a question between some of John's disciples and a Jew about purifying, there was much disputing on both sides. For the one taking the part of their own master, were contending that his Baptism was far superior to the legal sprinklings and typical purifications of the others. And indeed probably they were adducing as a proof of this, that many came to him, and very gladly left the more ancient and older customs. These again on the other hand, when the argument was being borne down headlong by the opposite party, and the force of truth rushing down like waters, was overwhelming the feeble mind of its opponents, go against their own opinion, and against their own will say that the baptism bestowed through Christ is far more excellent. And now they begin to have the upper hand, using like arguments for their proof, and rising up against their conquerors with the same arguments. For they were affirming that many more are seen going to Christ, and that all men hasten to Him rather than to John. Whence I suppose the disciples of John kindled with grief go to their master and say, Rabbi, He That was with thee beyond Jordan, to Whom thou barest witness, behold, the Same baptizeth, and all men come to Him. The propositions or arguments of the Jews put forth out of strife, they put forward interrogatively. Hence therefore the Evangelist says that the Lord knew that the Pharisees had heard that Jesus made more disciples than John, then that He shunning their lawless jealousy, and keeping His Passion for its own time, retreats from the land of the Jews, and withdraws again into Galilee.
The question is often asked, whether the Holy Ghost was given by the baptism of the disciples; when below it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified. (c. 7) We reply, that the Spirit was given, though not in so manifest a way as he was after the Ascension, in the shape of fiery tongues. For, as Christ Himself in His human nature ever possessed the Spirit, and yet afterwards at His baptism the Spirit descended visibly upon Him in the form of a dove; so before the manifest and visible coming of the Holy Spirit, all saints might possess the Spirit secretly.
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Summary
John 4:2 serves as a crucial parenthetical clarification within the narrative of Jesus' early ministry, immediately following the report that the Pharisees had heard Jesus was making and baptizing more disciples than John the Baptist. This verse precisely clarifies that while the expanding ministry associated with Jesus indeed involved baptism, Jesus Himself was not personally performing the baptisms; rather, His disciples were carrying out this ritual under His authority. This detail underscores principles of delegation, Jesus' primary mission, and the proper focus of ministry.
Context
Literary Context
This verse is a parenthetical insertion that directly follows John 4:1, which states that "when therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John." The clarification in John 4:2 is essential for the reader to understand the precise nature of the activity attributed to Jesus. It sets the stage for Jesus' decision to depart Judea for Galilee, as detailed in John 4:3, a move likely prompted by the growing attention and potential conflict with the Pharisees over His burgeoning influence, which surpassed even that of John the Baptist. The Evangelist John frequently includes such clarifying details to ensure accurate understanding of events.
Historical & Cultural Context
Baptism was a well-established practice in Jewish religious life, particularly as a ritual of purification and repentance, notably popularized by John the Baptist. His ministry, described in John 1:26-28, prepared the way for the Messiah. By the time of John 4:2, Jesus' own disciples had already been performing baptisms in Judea, as mentioned in John 3:22. The act of baptism signified a commitment to a new way of life or a particular movement. The Pharisees, as religious leaders, would have been keenly aware of and potentially threatened by any new movement that attracted a significant following and utilized a familiar, yet distinct, form of religious practice.
Key Themes
This verse subtly contributes to several key themes within John's Gospel and the broader biblical narrative. It highlights the theme of Delegation of Ministry, showing Jesus entrusting His disciples with significant responsibilities, foreshadowing the Great Commission in Matthew 28:19-20. It also emphasizes Jesus' Primary Focus, suggesting His mission was not primarily the administration of a ritual, but rather the proclamation of the Kingdom, teaching, healing, and ultimately, His atoning work, as seen in His emphasis on spiritual truth throughout John's Gospel. Furthermore, it speaks to Authority and Unity within the nascent Christian movement, as the disciples' baptisms were performed under Jesus' direct authority, underscoring the unified purpose between Christ and His followers. Finally, it may serve to Prevent Exaltation of the Messenger, ensuring that the focus remained on the spiritual significance of the act and the authority of Christ, rather than on the individual minister, a principle later echoed by Paul in 1 Corinthians 1:17.
Exposition and Analysis
Key Word Analysis
This verb signifies "to immerse, submerge; to make whelmed (i.e. fully wet)." In the New Testament, it is used specifically for ceremonial ablution, particularly the ordinance of Christian baptism. The fact that Jesus "baptized not" means He did not personally perform the physical act of immersion.
This is the absolute negative adverb, indicating a definitive "no" or "not." Its use here makes it unequivocally clear that Jesus did not engage in the act of baptizing, distinguishing His role from that of His disciples.
Derived from a word meaning "to learn," a disciple is a "learner" or "pupil." Here, it refers to Jesus' followers who were actively engaged in His ministry, performing baptisms on His behalf and under His instruction.
Verse Breakdown
"(Though Jesus himself baptized not, "
This initial clause, presented parenthetically, immediately clarifies a potential misunderstanding arising from the preceding verse. It explicitly states that Jesus, despite being the central figure of this burgeoning movement, did not personally perform the physical act of baptism. This highlights a deliberate choice on Jesus' part, emphasizing that His primary role was not the administration of rituals but something far more profound.
"but his disciples,)"
This contrasting clause identifies the true agents of the baptisms. It reveals that the act of baptism, though part of Jesus' ministry, was delegated to His followers. This demonstrates Jesus' practice of empowering and involving His disciples in the work, laying the groundwork for the future expansion of the church through their efforts.
Literary Devices
The primary literary device at play in John 4:2 is Parenthesis. The entire verse is enclosed in parentheses in many translations (and functions as such in the original Greek), indicating that it is an explanatory aside. This Clarification is crucial for the reader, preventing a misinterpretation that Jesus Himself was personally performing the baptisms. By interjecting this detail, the Evangelist John maintains precision in his historical account. Furthermore, there is an element of Emphasis by Negation, where the author emphasizes the role of the disciples by explicitly stating that Jesus did not perform the action. This subtle emphasis redirects attention from the person of the baptizer to the authority under which the baptism was performed and the broader spiritual significance of the act itself.
Theological and Thematic Connections
John 4:2 offers profound insights into the nature of ministry and the person of Christ. It demonstrates Jesus' divine wisdom in delegating tasks, not out of inability or disinterest, but to empower His followers and to emphasize His unique, non-ritualistic role. This act of delegation foreshadows the church's mission, where believers are called to participate in Christ's work, not merely observe it. It also underscores that the efficacy of the ordinance of baptism does not depend on the person administering it, but on the authority of Christ and the spiritual reality it represents. Jesus' non-participation in the physical act highlights that His ultimate mission transcended ritual; it was about spiritual transformation, the proclamation of truth, and the atoning work He would accomplish.
Reflection and Application
John 4:2 provides a powerful model for leadership and participation within the Christian community today. It reminds us that effective ministry is not solely dependent on a single charismatic leader, but on the collective efforts of the body of Christ, empowered and sent by Him. Leaders are called to equip and empower others, fostering an environment where disciples are actively involved in carrying out the Great Commission. This verse also serves as a critical reminder that while ordinances like baptism are significant, the central focus of our faith must always be the person and work of Jesus Christ, and the proclamation of the Gospel. We must guard against elevating the messenger or the method above the message and the One being proclaimed. Our focus should be on Christ's authority and the spiritual reality of transformation, ensuring that our practices always point back to Him.
Questions for Reflection
FAQ
Why did Jesus not baptize Himself, but His disciples did?
The text in John 4:2 explicitly states that Jesus Himself did not baptize, but His disciples did. This detail is significant for several reasons. Firstly, it highlights Jesus' unique role. His primary mission was not to administer a ritual, but to preach the Kingdom of God, teach, heal, and ultimately offer Himself as the atoning sacrifice for sin. His "baptism" was of a different nature—the baptism with the Holy Spirit and fire, as prophesied by John the Baptist in Matthew 3:11. Secondly, it demonstrates Jesus' practice of delegation, empowering His disciples and involving them in the work of ministry. This prepared them for their future roles in expanding the church after His ascension, as seen in the Great Commission in Matthew 28:19. Finally, it may have served to prevent any undue focus or reverence on the individual performing the baptism, ensuring that the focus remained on the spiritual significance of the act and the authority of Christ, rather than on the minister.
Christ-Centered Fulfillment
While John 4:2 states that Jesus Himself did not perform water baptism, this seemingly minor detail profoundly points to His unique Christ-centered fulfillment. Jesus' non-participation in the physical rite underscores that His "baptism" was of a far greater, spiritual nature: He is the One who baptizes with the Holy Spirit and fire, as foretold by John the Baptist in Matthew 3:11 and promised by Jesus Himself in Acts 1:5. His mission was not to initiate a new ritual, but to bring about a new covenant reality through His life, death, and resurrection. The baptisms performed by His disciples were valid because they were done under His authority, pointing to Him as the source of all spiritual cleansing and new life. Ultimately, Jesus' work culminates in the "one baptism" of Ephesians 4:5, which symbolizes identification with His death and resurrection, a spiritual reality effected by Christ Himself, not by human hands. Thus, Jesus' unique role as the Baptizer of the Spirit, the one who brings true spiritual transformation, is subtly affirmed by His abstention from the physical act of water baptism.