Now John was also baptizing
This phrase indicates the ongoing ministry of John the Baptist, who was actively engaged in baptizing individuals. The Greek word for "baptizing" is "βαπτίζων" (baptizōn), which means to immerse or submerge. John's baptism was a baptism of repentance, preparing the way for the coming of Jesus Christ. His ministry was crucial in calling people to turn from their sins and anticipate the Messiah. This act of baptizing was not just a ritual but a profound spiritual preparation for the new covenant that Jesus would establish.

at Aenon near Salim
The location "Aenon near Salim" is significant for its geographical and symbolic implications. Aenon, derived from the Hebrew word "ayin," meaning "spring" or "fountain," suggests a place abundant with water, which is essential for baptism by immersion. Salim, possibly linked to the Hebrew word "shalom," meaning "peace," could symbolize the peace and reconciliation with God that baptism represents. The exact location is debated among scholars, but it is generally believed to be in the region of Samaria, indicating the widespread reach of John's ministry beyond Judea.

because the water was plentiful there
The phrase highlights the practical reason for choosing this location: the abundance of water. In the arid regions of the Middle East, finding a place with "plentiful" water was crucial for conducting baptisms. This abundance of water not only facilitated the physical act of baptism but also symbolized the overflowing grace and cleansing power of God available to those who repent. Water, in biblical symbolism, often represents purification and life, underscoring the transformative nature of John's baptism.

and people kept coming to be baptized
This phrase emphasizes the continuous and growing response to John's call for repentance. The Greek verb "ἤρχοντο" (ērchonto), translated as "kept coming," suggests a steady stream of individuals seeking baptism. This reflects the deep spiritual hunger and anticipation among the people for the coming Messiah. John's ministry was drawing significant attention, preparing the hearts of many for the teachings and redemptive work of Jesus Christ. The act of coming to be baptized signifies a public declaration of repentance and a desire to align with God's will, setting the stage for the transformative message of Jesus.

(23) 'non near to Salim.--The latter place was clearly well known at the time, and regarded as fixing the locality of the former. It has been usual to follow Jerome and Eusebius, who fix the place in the valley of the Jordan, eight miles south from Bethshan, or Scythopolis. (See quotation from the Onomasticon, in Caspari, Chron. and Geogr. Introd., Eng. Trans., p. 122.) The objection to this is, that the text seems to limit us to Judaea (comp. John 4:3-4), whereas this Salim is more than thirty miles from it. The word 'non means "springs," and probably belonged to more than one place where "there was much water." The mention of this is opposed to the locality of the Jordan valley, where it would not be necessary to choose a place for this reason. Dr. Barclay (City of the Great Xing, 1858, pp. 558-570) found both names in a place answering the description, and certainly answering the narrative better than other identifications, at Wady Farah, about five miles from Jerusalem.

They came--i.e., the people.

Verse 23. - And John also was baptizing in AEnon, near to Salim, because there were many waters there; and they came, and were baptized. There is much difficulty in determining the site of AEnon, near Saleim. Eusebius and Jerome (in 'Onomasticon') place it in the northern part of Samaria, about eight miles south of Scythopolis (Jerome, 'Ad Evagrium,' Ep. 126; Epiph., 'Haer.,' 55:2; Winer, 'Real Wort.,' 1:33; Lucke, in loc.; Thomson, 'The Land and the Book,' 2:176). This does not well accord with the statement that Jesus was "in Judaea," and proposed to "pass through Samaria" (cf. ver. 22; John 4:1-4). It may be observed, however, that our narrative does not limit the scene of our Lord's Judaean ministry to any one place, nor does it assert that the Baptist and Jesus were in near proximity, but rather the reverse. There is a Shilhim mentioned in Joshua 15:32, with which is associated an ain (or fountain) - a word closely resembling "AEnon." This would seem to have been in the south of Judaea. Godet thinks that, since Ain and Rimmon are associated with each other in Joshua 19:7 and 1 Chronicles 4:32, and an En-Remmon is spoken of in Nehemiah 11:29, that we have in this blending the origin of the word "AEnon." He thinks that the presence of waters is more likely to be specified in a dry region like that of the border of Edom than in a fertile district like Samaria; and he goes on to argue that Jesus may therefore have travelled south between Hebron and Beersheba, even as, in the synoptics, we find him in Caesarea Philippi, the northernmost portion of the Holy Land. Certainly he may have tarried there during the eight months, but we have no right to establish it from this passage. It is not said that Jesus was at AEnon. Dr. Barclay (1858) reports the discovery of AEnon at Wady Far'ah, a secluded valley five miles northeast of Jerusalem (Grove, Smith's ' Dict. Bible'). The recent discoveries of the Palestine Exploration Society find this Enun (Aynun) and Saleim not far from the Askar, or Sychar, where Jesus rested when John's ministry had been suddenly arrested. (Edersheim thinks that this Enon and Salim in Wady Far'ah leading from Samaria to the Jordan, are too far apart; but see 'Pal. Exp. Fund Report,' 1874, p. 141; 'Pict. Palestine,' 2:237; 'Tent-Work in Palestine,' 1:91-93.) Allegory reaches the point of absurdity when we are told by Theme that neither place nor time are historic. The Salem is (says he), according to Psalm 76:2, the tabernacle or place of God, and therefore, according to Philo, indicates the Logos, who thenceforth becomes the Illuminator and Ruler. "The multitude of waters" would be suitable, necessary, to any great gatherings such as those which had followed the Baptist to the banks of the Jordan, as well as for baptismal processes. Such a site for AEnon is far more probable, on historical grounds, than is the southern extremity of Judaea; for Herod would have had no jurisdiction there, and would not have been tempted to arrest John's ministrations, nor would he or Herodias have suffered from the Baptist's rebuke of their adultery, if such reproaches had been spoken so far away from the centre of his tetrarchy. If, however, John had made no secret of his disapproval in regions so near to Galilee and Peraea, over which he presided, the consequent irritation of the voluptuous prince may have been more easily aroused, and his vengeance more legitimately taken. But how came John to be still administering baptism with a group of disciples of his own, and doing this long after the amazing announcements he had made in the spring of the year with reference to the rank and functions of the Lord Jesus? This narrative is the true key to the otherwise inexplicable contrariety between the Johannine testimonies to Christ and the message from the prison as described by the synoptists. It is the solution of the mystery that one who hailed Jesus as the Son of God and the Lamb of God and Baptizer with the Holy Spirit, and who was declared by Christ himself to be the greatest of woman born, was, notwithstanding, "less than the least in the kingdom of heaven." John is here shown by the fourth evangelist to have been still taking an independent position. He pointed others to Jesus, but he did not enroll himself among his followers. John was at last "offended" more than he knew at the humility of Jesus. He still waited for the coming of the Conqueror and the Wielder of the axe; he was looking for the manifested King, for the hour which had not yet come. He is a remarkable specimen of the energy with which a great purpose is embraced by those who are pledged to make it accomplish its end. The preparatory work of John could not, any more than the Hebraism of which it was the highest type, come to an abrupt end voluntarily; hence he continued it even to the peril of sacrificing all its value. They came, and were baptized; as "they" had done at Bethabara. There was some splitting up of the Messianic movement (Keim), and we see the effect of it upon his disciples and him self. Even in the midst of the labours of Paul (Acts 19:1-4), we find that Johannine baptism was still practised, and traces of the custom may still be observed in Oriental sects even to the present day.

Parallel Commentaries ...


Now
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

John
Ἰωάννης (Iōannēs)
Noun - Nominative Masculine Singular
Strong's 2491: Of Hebrew origin; Joannes, the name of four Israelites.

was
Ἦν (Ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

also
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

baptizing
βαπτίζων (baptizōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 907: Lit: I dip, submerge, but specifically of ceremonial dipping; I baptize.

at
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Aenon
Αἰνὼν (Ainōn)
Noun - Dative Feminine Singular
Strong's 137: Of Hebrew origin; ?Non, a place in Palestine.

near
ἐγγὺς (engys)
Preposition
Strong's 1451: Near. From a primary verb agcho; near.

Salim,
Σαλείμ (Saleim)
Noun - Genitive Neuter Singular
Strong's 4530: Salim -- a place in Palestine. Probably from the same as saleuo; Salim, a place in Palestine.

because
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

[the] water
ὕδατα (hydata)
Noun - Nominative Neuter Plural
Strong's 5204: Water. And genitive case, hudatos, etc. From the base of huetos; water literally or figuratively.

was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

plentiful
πολλὰ (polla)
Adjective - Nominative Neuter Plural
Strong's 4183: Much, many; often.

there,
ἐκεῖ (ekei)
Adverb
Strong's 1563: (a) there, yonder, in that place, (b) thither, there. Of uncertain affinity; there; by extension, thither.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[people] kept coming
παρεγίνοντο (pareginonto)
Verb - Imperfect Indicative Middle - 3rd Person Plural
Strong's 3854: From para and ginomai; to become near, i.e. Approach; by implication, to appear publicly.

to be baptized.
ἐβαπτίζοντο (ebaptizonto)
Verb - Imperfect Indicative Middle or Passive - 3rd Person Plural
Strong's 907: Lit: I dip, submerge, but specifically of ceremonial dipping; I baptize.


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NT Gospels: John 3:23 John also was baptizing in Enon near (Jhn Jo Jn)