John 4:1-2 - Exposition

When therefore the Lord £ —a few occasions are found in the Gospels where this appellative, without any proper name, is used for Jesus ( John 6:23 ; John 11:2 ; Luke 10:1 ; Luke 17:5 ; Luke 22:61 ), and on these occasions some special suggestion is made of the Divine rank and personality of Jesus— knew that the Pharisees heard; i.e. were taking notice, after their wont, with secret machination and with open hostility, of the course which he was pursuing. The treatment which John the Baptist received at their hands was pointedly referred to by our Lord on two occasions ( Matthew 17:12 , Matthew 17:13 ; Matthew 21:23-32 ). They did not believe in John's baptism. The publicans and harlots had repented and pressed into the kingdom before them. This "generation" did whatever it listed to the Elias. Therefore we judge that Herod's persecution, stimulated by his guilty passions, was assisted by "the offspring of vipers." They had probably broken up the baptismal enthusiasm of the multitudes, and aided Herod to shut up John in the castle of Machearus, and hence their present "hearing" meant immediate and hostile action. Jesus had left the temple, and retired to the courts and homes and neighbourhood of Jerusalem; and then was only visited at night by solitary men, who ought to have come in crowds. He left Jerusalem itself for some point in Judaean territory, and there continued for a season the preparatory call for repentance and conversion. The extraordinary success of Jesus at this period excited the special attention of the Pharisees. The matter that came to their ears was that Jesus makes and baptizes more disciples than John. In other words, they heard of an extraordinary wave of popular excitement, yet of nothing answering to the Baptist's imagination of what ought to have taken place. John's ideas corresponded more closely than the teaching of Jesus did with the tenets and methods of the Pharisees. We find that the disciples of John are coupled with Pharisees in the matter of fasting ( Matthew 9:14 and parallel passages), yet that John's preaching and baptism were distasteful to the Pharisees. A fortiori the baptism of Jesus would be still more offensive, for it was doubtless accompanied by more searching demands. It had invaded the temple precincts, it had advanced more conspicuous personal claims. John said, "I am come to prepare the way of the Lord;" Jesus said, "I am come down from heaven." ( Although ( and yet ) Jesus himself (in person) baptized not, but his disciples performed the act.) This parenthetical clause, explanatory of the statement of John 3:22 , as well as of the previous verse, is justified on the simple ground that Jesus baptized with the Spirit, and not with water. For him to baptize into his own name would have been to darken the mystery; for him to baptize into One who should come would in a way have hidden the fact that he had come. The administration of the rite by the few disciples who were with him would preserve all the symbolism of the new observance. We have no repetition of this statement, nor the faintest hint that the apostles continued this Johannine ceremonial. Moulton and some others lay emphasis on the present; tenses, "makes and baptizes," and therefrom argue that the ministry of John had not yet been brought to a termination, that John was not yet cast into prison, and that the journey into Galilee does not correspond with that described in Matthew 4:1-25 , but thai; our Lord removed from Judaea simply to avoid the apparent rivalry between the two baptismal and evangelistic ministries. When Jesus knew that the Pharisees had heard, etc., he resolved upon a new and startling course.