Exegetical and Hermeneutical Commentary of John 3:23

And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

23. John also was baptizing ] Not as a rival to the Messiah, but still in preparation for Him. Although John knew that the Messiah had come, yet He had not yet taken the public position which John had expected Him to take, and hence John was by no means led to suppose that his own office in preaching repentance was at an end. There is no improbability in Jesus and John baptizing side by side. But with this difference; Jesus seldom, if ever, administered His own baptism; John apparently always did administer his.

Aenon ] The name means ‘springs.’ The identifications of both Aenon and Salim remain uncertain. The most probable conjecture is the Wdy Fr’ah, running from Mount Ebal to Jordan, an open vale, full of springs. There is a Salim three miles south of the valley, and the name of Aenon survives in ’Ainn, a village four miles north of the waters.

much water ] For immersion; the Greek means literally many waters. The remark shews that these places were not on the Jordan. It would be gratuitous to say of the Jordan that ‘there was much water there.’

Fuente: The Cambridge Bible for Schools and Colleges

In Enon – The word Enon, or Aenon, means a fountain, and was doubtless given to this place because of the fountains there. On the situation of the place nothing certain has been determined. Eusebius places it eight Roman miles south of Scythopolis or Bethshan, and 53 miles northeast of Jerusalem.

Near to Salim – It would seem from this that Salim was better known then than Enon, but nothing can be determined now respecting its site. These places are believed to have been on the west side of the Jordan.

Because there was much water there – Johns preaching attracted great multitudes. It appears that they remained with him probably many days. In many parts of that country, particularly in the hilly region near where John preached, it was difficult to find water to accommodate the necessities of the people, and perhaps, also, of the camels with which those from a distance would come. To meet their necessities, as well as for the purpose of baptizing, he selected a spot that was well watered, probably, with springs and rivulets. Whether the ordinance of baptism was performed by immersion or in any other mode, the selection of a place well watered was proper and necessary. The mention of the fact that there was much water there, and that John selected that as a convenient place to perform his office as a baptizer, proves nothing in regard to the mode in which the ordinance was administered, since he would naturally select such a place, whatever was the mode.

Where numbers of people came together to remain any time, it is necessary to select such a place, whatever their employment. An encampment of soldiers is made on the same principles, and in every camp-meeting that I have ever seen, a place is selected where there is a good supply of water, though not one person should be immersed during the whole services. As all the facts in the case are fully met by the supposition that John might have baptized in some other way besides immersion, and as it is easy to conceive another reason that is sufficient to account for the fact that such a place was selected, this passage certainly should not be adduced to prove that he performed baptism only in that manner.

Fuente: Albert Barnes’ Notes on the Bible

Verse 23. In AEnon] This place was eight miles southward from Scythopolis, between Salim and Jordan.

There was much water] And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at AEnon. The consideration that they dipped themselves, tends to remove the difficulty expressed in Clarke’s note on “Mt 3:6“. See the observations at the end of Mark.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Aenon is here said to be

near Salim: it was the name of a city, as some think; others say, a river or brook near that city: neither the river nor the city are elsewhere mentioned in Scripture; but topographers place it on the eastern part of the lot of Manasseh, not far from Bethshan or Scythopolis. There John was baptizing; because this Aenon was a brook or river that had much water, which in Judea was rare. There is no water more holy than the other. John baptized in Jordan, and in Bethabara, and in Aenon. The ordinance sanctified the water, but did not require consecrated water for the due administration of it. It is from this apparent that both Christ and John baptized by dipping the body in the water, else they need not have sought places where had been a great plenty of water; yet it is probable that they did not constantly dip, from what we read of the apostles baptizing in houses, Act 9:17,18; 10:47,48. The people came to John and were baptized, that is, great numbers of them did so.

Fuente: English Annotations on the Holy Bible by Matthew Poole

23. non . . . Salimon thewest of Jordan. (Compare Joh 3:26;Joh 1:28).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And John also was baptizing in Aenon,…. The Syriac and Persic versions call it “Ain”, or “In you”, the fountain of the dove; and the Arabic version reads it, the fountain of “Nun”: and whether it was a town, or river, it seems to have its name from a fountain near it, or that itself was one, where was an abundance of water, as the text shows. There is a city of this name in the Septuagint version of Jos 15:61, and mention is made of Hazerenon in Nu 34:9, but neither of them seem to be the same with this; but be it where, and what it will, it was

near to Salim; and where that was, is as difficult to know as the other, some take it to be Shalem, a city of Shechem, mentioned in

Ge 33:18, but that is not the same name with this; and besides was in Samaria; and indeed is by some there thought not to be the proper name of any place. Others are of opinion, that it is the same with Shalim in 1Sa 9:4, though it seems rather to be the place which Arias Montanus calls o “Salim juxta torrentem”, Salim by the brook; and which he places in the tribe of Issachar: and might be so called, either because it was near this Aenon, and may be the brook, or river intended, by which it was; or because it was not far from the place where the two rivers, Jabbok and Jordan, met; and so the Jewish maps place near Jordan, in the tribe of Manasseh, bordering on the tribe of Issachar, a Shalem, and by it Ain-yon. And the Septuagint in Jos 19:22 mention “Salim by the sea”, as in the tribe of Issachar. There is a passage in the Talmud p, which, whether it has any regard to this Aenon, and Salim, I leave to be considered:

“the wine of Ogedoth, why is it forbidden? because of the village Pegesh; and that of Borgetha, because of the Saracene palace; and of Ain-Cushith, because of the village Salem.”

Nonnus here calls Aenon, a place of deep waters; and Salim he reads Salem; and so some copies. Aenon, where John baptized, according to Jerom q, was eight miles from Scythopolis, to the south, and was near Salim and Jordan; and he makes Salim to be at the same distance from Scythopolis. However, John was baptizing in these parts, at the same time that Christ was teaching and baptizing: he did not leave off on that account. This was the work he was sent to do, and which he continued in as long as he had his liberty; and be chose this place,

because there was much water there; or “many waters”; not little purling streams, and rivulets; but, as Nonnus renders it, abundance of water; or a multitude of it, as in the Arabic version; see Re 1:15 and the Septuagint in Ps 78:16, and what was sufficient to immerse the whole body in, as Calvin, Aretius, Piscator, and Grotius, on the place, observe; and which was agreeable not only to: the practice of the Jews, who used dipping in their baptisms, and purifications, as Musculus and Lightfoot assert; but to John’s method and practice elsewhere:

and they came, and were baptized. The Ethiopic version renders it, “they came to him”, that is, to John, “and he baptized them”; as the Persic version adds, “there”, in Aenon, near Salim, in the much water there: it may be understood of the people coming both to John and Christ, and of their being baptized by them; though it seems rather to be said of John; and so Nonnus paraphrases it.

o Antiqu. Jud. l. 2. c. 3. p T. Hieros. Avoda Zara, fol. 44. 4. q De locis Hebraicis fol. 89. C. & fol, 94. F.

Fuente: John Gill’s Exposition of the Entire Bible

John was also baptizing ( ). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people’s minds.

In Aenon near to Salim ( ). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called ‘Aimen, but with no water there. There may have been water there then, of course.

Because there was much water there ( ). “Because many waters were there.” Not for drinking, but for baptizing. “Therefore even in summer baptism by immersion could be continued” (Marcus Dods).

And they came, and were baptized ( ). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

Fuente: Robertson’s Word Pictures in the New Testament

Was baptizing [ ] . The substantive verb with the participle also indicating continuous or habitual action; was engaged in baptizing.

Aenon, near to Salim. The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin, an eye, a spring. See on Jas 3:11.

Much water [ ] . Literally, many waters. Probably referring to a number of pools or springs.

Came – were baptized. Imperfects. They kept coming.

Fuente: Vincent’s Word Studies in the New Testament

1) “And John also was baptizing in Aenon,” (en de kai loannes baptizon en Ainon) “Then was John also baptizing in Ainon,” in preparing a people for Jesus, as God had sent him to do, Mat 3:1-7; Joh 1:30-33. The term Aenon comes from the Hebrew word “Agin” and means “fountain.” It was located in Samaria some 53 miles NE of Jerusalem.

2) “Near to Salem,” (engus tou Salim) “Near (the village of Salim,” located in Northern Samaria, West of the Jordan River, 8 miles South of Scythopolis, according to Eusebius.

3) “Because there was much water there:- (hoti hudata polla en ekei) “Because out there in that area of Judea, was much water,” or literally many waters, many small bodies of water, small tributaries to the Jordan, so that even in summer there was sufficient water to administer baptism by immersion or burial, which both John and Jesus practiced exclusively, Rom 6:4; Col 2:12.

4) “And they came and were baptized.” (kai pareginoto kai ebaptizonto) “And they (of that area) came and were baptized,” from many localities round about. Mat 3:5-7; Mar 1:1-8 declares that the people were “all baptized (immersed) of him in the river of Jordan, confessing their sins.” Both John The Baptist and Jesus baptized by immersing people in water upon their repentance, faith in Jesus, and confession of their sins to God, Mat 3:7; Mat 4:17; Mar 1:15; Act 19:4.

Fuente: Garner-Howes Baptist Commentary

EXPLANATORY AND CRITICAL NOTES

Joh. 3:23. non near to Salim (, from , Arab. , a spring).Salim was long supposed to have been situated about eight miles from Beth-Shean, i.e. in the north of Samaria. But this would discord with Joh. 3:22. Recent research has, however, discovered a site more in consonance with the narrative. Dr, Barclay (City of the Great King) found both names in a place answering the description at Wady Farah, about five miles from Jerusalem (Watkins).

Joh. 3:24. For John had not yet been, etc.I.e. the events here related are prior to those of Mat. 4:12; Mar. 1:14. Thus the Synoptists Matthew and Mark omit all mention of the Galilean ministry recorded in Joh. 1:43 to Joh. 2:13.

Joh. 3:25-26. There arose therefore a questioning on the part of Johns disciples with a Jew, etc.The reading , = a Jew, rests on all the best MSS. ( excepted). The proximity of Jesus, whose disciples also baptised, to John, gave an appearance of rivalry The question about purification apparently had reference to that needed for entrance into the Messianic kingdom. Johns disciples evidently claimed pre-eminence for their masters baptism; but this Jew would probably point to the fact that John himself had pointed out the higher position of Jesus, to whom now crowds of disciples were flocking. Johns disciples therefore came to him for enlightenment on the subject.

Joh. 3:27-36. John answered, etc.The Baptist in his reply to his disciples points out Christs relation to Himself, and then (Joh. 3:31-36) the true position of Christ as above all.

Joh. 3:27-28.He gives the statement of a general principle which applies both to himself and to Christ in His mediatorial capacity. He then proceeds to apply this principle first to his own relation to Christ, showing that it is one of subordination. I am not the Christ, etc.The disciples themselves remembered that this was so (Joh. 3:26 : comp. Joh. 1:7; Joh. 1:26; Joh. 1:34).

Joh. 3:29. He that hath the bride, etc.This comparison of the Church to a bride, and the typical use of the marriage tie as emblematic of the relation of Jehovah to His people, is taken over from the Old Testament (comp. Isa. 54:5; Hos. 2:19). The imagery continued to be used by the writers of the New Testament as peculiarly suitable to describe the relation between Christ and His Church (Eph. 5:32; Rev. 19:7; Rev. 21:2; Rev. 21:9; Mat. 9:15; Mat. 21:1; Mat. 25:1, etc.). Friend of the bridegroom, etc.The of the Greeks, the of the Jews, who arranged for all the preliminaries of the marriage, and presided at the betrothal and the wedding feast; in fact, whose special duties as friend of the bridegroom did not cease until bridegroom and bride were brought together. And this, the culmination of his special duty, was the cause of his greatest joy. The representatives and the firstfruits of the New Testament Church were now flocking to Christ.

Joh. 3:30. He must increase, etc.The office of the Paranymph ceases to exist when the marriage is accomplished (Watkins).

Joh. 3:31-36.Here the Baptist sets forth the true position of Christ as above all, and His relation to the world. This paragraph is held by many to represent the reflections of the Evangelist (Bengel, De Wette, Westcott, etc.). The chief argument is that the style is more Johannine than that of the preceding verses (2730). But as Godet points out (vol. ii., 90), our Lord and the Baptist spoke the same Aramaic tongue. This of itself would produce a general likeness in the translation. But more than that, these concluding verses contain part of the answer of the Baptist to his disciples, which would otherwise be incomplete. It therefore seems better to hold with Hengsten berg, Godet, Alford, etc., that these are the Baptists words.

Joh. 3:31-32. From above, etc. (comp. Joh. 3:13; Joh. 1:15-18; Joh. 1:34).He that is of the earth is of the earth, etc. ( ). The earthly teacher, and such were all who came before Christ, is contrasted with the One Teacher from heaven:

(1) in origin (of the earth, from above, of heaven);

(2) in being (of the earth, above all);

(3) in teaching (of the earth, what He hath seen and heard in the kingdom of truth) (Westcott). No man receiveth, etc.Over against the exaggeration of envy he sets that of zeal: Where ye say all, I for my part say no man. He would not be satisfied unless he saw the Sanhedrin as a body, followed by the whole people, coming to pay homage to the bridegroom of the Messianic community (Godet). But perhaps Johns meaning is: None of those people now crowding to Him receive Him as the Son of God, the Messiah, come from heaven to save men from their sins (Joh. 1:29; Joh. 1:36).

Joh. 3:33-34. Set to his seal ().Attested by this very fact his belief in the words of Christ as the truth of God. For God giveth not the Spirit by measure, etcEven if is omitted, with B, etc., God will still be understood and supplied (Joh. 1:32-33). If, however, (Messiah) giveth not the Spirit by measure be maintained as the reading, then the meaning will be, He shows His origin by giving the gifts of the Spirit to His people (Joh. 1:33).

Joh. 3:36. The wrath of God abideth.It is not specially meted out; it is there already, and simply remains for all who remain in their sins (Eph. 2:3).

MAIN HOMILETICS OF THE PARAGRAPH.Joh. 3:23-36

The Prince appears, the herald, withdraws.When the Lord comes, the servant withdraws; when the sun arises the twilight vanishes, and the stars fade and disappear. So necessarily must John the Baptist lay down his office when Jesus began His ministry. The baptism of repentance must give place to the baptism with the Holy Ghost and with fire. John could not now be the leader; he must be content to be led; in place of now drawing disciples to himself, he must direct his own disciples and all others to Jesus. Recognising, therefore, the limits of his mission and work, John stepped aside, so that there might be but one centreChrist. Therefore:

I. The herald withdraws.

1. The circumstance which led to this final testimony of the Baptist to the greatness of Jesus and His work was a dispute between some of his own disciples and the Jews (or a Jew) about purifying (Joh. 3:25). John was baptising at non, near to Salim, not having been cast in prison as yet by Herod. The dispute was concerning some ritual observance, a subject fruitful of dissensions in every age of the Church; and it was evolved in some manner from the fact that Jesus and His disciples were also baptising near the same placewith the result that many were drawn to the Saviour.

2. What the actual point in dispute was is not mentioned. Indeed, the incident is recorded only for the purpose of introducing the conversation between the Baptist and his disciples, during which John declared to them the relationship in which he stood to Jesus. His disciples were naturally jealous of their masters honour. Was the work of Jesus antagonistic to that of John? What was the meaning of this seeming rivalry?

3. The reply of John reveals the true greatness of his character. There was nothing small or petty about this man, than whom greater hath not been born of woman. He realised and rejoiced in the greatness of his work and the nobility of his office as forerunner of the Messiah. But was there not a lofty place for him in the kingdom now to be established? Was he not to shine in the reflected glory of that kingdom in the presence and service of its King? We may believe, indeed, that John was to no little extent influenced by the popular ideas regarding the Messiah, as the Lords disciples were until the descent of the Spirit. And it was probably in part disappointed hope in the non-realisation of his idea that led to the question he sent his disciples from the prison to put to Jesus: Art thou He that should come? etc. He understood fully, however, that his work must now cease. He had prepared the way; he had preached righteousness, but he could not give man power to become righteous. The Prince whose way he had prepared, the Lord Our Righteousness, alone could do this; and therefore John humbly recognises that now he must step aside and let the Prince be all in all. He must increase, but I must decrease. John had, moreover, laid hold of a principle which banishes all jealousy and self-seeking from the human heart, and leads men in humility to accept Gods gifts with thankfulness in whatever station in life they may be placed. A man can receive nothing except it be given him from heaven. This is the fixed rule and order of the heavenly kingdom. And all that had been seen of JesusHis beautiful, holy character, His wonderful works, the direct testimony of heaven, and the divine wisdom of His teachingpointed to this, that He was thus bountifully endowed from heaven (Joh. 3:34). Therefore did the Baptist realise that his star must fade before the rising Sun; and, faithful to his trust, pointed the thronging disciples to the supreme Master as he said, He must increase, etc. The herald withdraws, because

II. The Prince appears.

1. John recognised that now the activity of Jesus in His kingdom had begun. The heavenly Bridegroom had appeared to claim His bride, the Church of the Messiah; and the friend of the bridegroom, who had made all the preparations for the union, now saw his work accomplished. He lays down his office with joy, as he hears the Bridegrooms voice. Messiah has come, and His kingdom which cannot be moved; and therefore He must increase.

2. In what follows the Baptist gives his reasons for the supremacy of Christ in a full and pregnant testimony as to our Lords divine origin. He that is of the earth is earthly. The Baptist had his origin on earth, and his activity had reference to what might be called the lower ranges of the spiritual lifethe call to repentance and amendment, to the preparation of heart and life for the reception of the coming spiritual King. But of the higher realities of the kingdom he knew but dimly and imperfectly; he saw them from below, not from above. His origin, activity, and teaching were bounded and limited by the earth. Indeed in reference to higher knowledge, etc., the least in the kingdom of heaven is greater than he (Mat. 11:11). On the other hand, He that cometh from heaven is above all. In His divine origin He is the Son of the Eternal, and is therefore above all; not alone above me, but above all teachers that have gone before. Heaven is his seat, and He has but for a time come to earth to make known Gods will. What He has seen and heard, that He testifies from immediate knowledge. And therefore when He speaks it is Gods words that are spoken, for God giveth not the Spirit by measure unto Him.

3. And all this flows from the eternal love of the Father towards the Son, into whose hand all things have been given. All things! Yes (Heb. 2:8). And does not His wonderful life declare this to be true? His teaching, the words of heavenly wisdom, His miracles, evidences of His creative power; His spotless, flawless life, image of divine perfection; the working of His Spirit and the power of His grace as evidenced in the history of His Churchall this testifies to the Fathers love to Him, etc.

4. And the Baptists testimony to Jesus as the Messiah fitly closes with words of mingled promise and warning. No man receives His testimony. You, my disciples, say, All men come to Him. Yes: but do they receive Him, obey Him? Do not the rulers and people as a whole refuse to receive Him? (Joh. 3:11). But some have received Him, and thus have become witnesses to the truth of God as revealed in His Son. And this rejection and reception carry with them momentous consequences. Those who receive the testimony of Jesus become witnesses to the truth of God and possessors of eternal life, whilst those who withstand and reject it inherit the wrath of God, the reverse of the divine love. If any man serve Me, him will My Father honour (Joh. 12:26; Mat. 10:32-33, etc.). He must increase.

Joh. 3:22-36. The setting star and rising Sun.The old and the new are frequently in conflict. Many hold by the old, as if it should remain eternally. Others range themselves with the new, as if never before had there been anything good in the world. Our Saviour did not despise what was before Him. He came not to destroy but to fulfil the law and the prophets. He at all times referred His disciples to the Word, and this Word was the Old Testament. But when the Master comes the servant must stand aside. Only One can enlighten the heart. In One name only are the promises realised. This was Christ, whom John proclaimed to be the Lamb of God, etc.

Consider then prayerfully

I. The setting star and the rising Sun.

1. In our Gospel we behold a star that is nigh its setting. It had for a time shone with a great, beautiful radiance. But its time was come to pale and vanish. For he was not that light, etc. (Joh. 1:8). He was not the Christ, but the bridegrooms friend (Joh. 3:29). He knew his duty and his power. He had awakened Israel and prepared men for Christ. In this preparation work he shone as a star in the eternal morning.

2. The law was a heavenly light in the midst of the darkness of a fallen and sinful world. None can destroy it. It is not only written on tables of stone, but in the hearts of men. It shows us Gods will and way (Psa. 19:7). And as the law is a light from heaven, so is a preacher of repentance like a bright stara man of God. The more earnestly He deals with us, the more we recognise our own littleness. And we should be thankful to such as awaken in us the sense of sin and lead us to repentance.

3. But John is nevertheless a setting star. When in your heart this light shines, when you realise your sinfulness, the light of this star will not suffice. It does not bring full day. At one time you were in darknessseeing neither heaven, the world, nor your own self. Then God permitted this light to shine in the darknessrevealed His law, called to remembrance His commands, His word, etc. Then you found all was other than it ought to be. Gods commands you had not fully obeyed, nor believed His promises, etc. You had prayed, but were cold and languid. When you made inquisition you found your life failed to attain to Gods righteousness. Still it was well to have been brought to this hour of self-realisation, when your heart was laid bare before the Omniscient.

4. But can you remain in this state? Is the sick man contented when he knows merely what ails him? This is like Johns light. We cannot be satisfied with possessing nothing merely; but only when, though we have nothing, yet we possess all things (2Co. 6:10). To cast away our own righteousness is a great step; but we must also have another righteousness in place of it. Therefore is the star of John a setting star. After it is said, I count all things but loss, there must follow to win Christ, etc. (Php. 3:8). With John there is no abidingwith Christ an eternal abiding.

II. Christ is the rising Sun.

1. This truth John expresses with the most beautiful of figuresthat of the bridegroom and the bride. Christ is the bridegroom; His people, His Churchthe bride. John did not desire that Israel should follow him. He desired them to lean on Christ. He desired simply that they should follow Jesus. There John must decrease, etc. The Christian world moves around Christ, not round John or any servant. The question is not one of honour, piety, virtue, so much as of love to Christ. That is chief. We cannot sufficiently proclaim His name. In Him is peace and restin Him we attain to righteousness and the heavenly walkto forsaking of sin, renunciation of the world, and victory over the flesh.

2. In the Gospel Christ is the rising Sun.Now He has arisen. Then He was at the dawningnow He shines in meridian splendour. He it is, without doubt, who brings the light of heavenly day into the souls of men, and all who are not enlightened by Him are still in darkness. For the Father has given all things into His land; so that they who do not believe on Him do not believe in God; and they that do not believe in God and Christ are children of death.

3. The world will not acquiesce in the testimony of the Baptist. One section has cast away all belief; another desires to have a Christianity without Christwithout a Saviour. But there is no choice in the matter. Just as day cannot exist without the sun, so Christianity cannot be, or life, or righteousness, or peace, without Jesus. He is the light of the world, of those who trust Him.
4. Let Him enlighten youlet Him be your hearts true sun, and rise upon you every day. Every day, with its failures and falls, threatens night for the soul, and the sun of your life must disperse the darkness. Let Jesus go forth to you as a bridegroom who comes out of his chamber, and let Him rejoice as a strong man to run a racethrough your heart from one end to the other, and to enlighten you entirely. Then the wrath of God passes away afar, and you need not wait for life eternal, for it is yours already in Christ the Saviour (1Jn. 5:13).After Karl Lecher.

Joh. 3:32-33. The import of the testimony of Jesus.It ever was so, and will ever remain so. The gospel and the world do not agree together. So long as the world is in the height of its pride the gospel will be despised. When the world comes to be despised then the gospel appears in honour, and Jesus is borne witness to. This has been only fulfilled in part. The time will come when that which is in part shall be done away, when that which is perfect is come.

The import of the testimony of Jesus in the world.

I. The rejection of His testimony.

1. How small was the following of Jesus! No man receiveth His testimony. But this does not detract from Jesus. It was the blind who did not regard Him. If the world did not love Him the Father did, and gave all things into His hand; so that according to the faith or unbelief of men in regard to Jesus will they be judged.
2. But the sad thing is that it should have been the case that so few received His testimony. The world will believe readily enough if what you ask it to believe is clad in a suitable garb. If someone comes and tells of new gold reefs, of new methods by which great interest on capital may be gained, then men believe and rush eagerly to take advantage of the boon. When a master in science rises and declares that he can tell how the world was evolved, etc., what a string of followers he draws after him. If one preaches there will be no more war, or famine, etc., how many will hang eagerly on his words! How will they crowd to a discerner of times, a fortune-teller, quacks, and the like!
3. But the witness of the Son of God many will not receivethat He is over all; that through Him we have eternal life; and on those not in Him the wrath of God abides. Many think not to thank Him for this life, and have given up all thought, as their lives seem to show, of an eternal life. That He is the Bridegroom of humanityhas purchased us with His blood; that He gives costly and precious raiment to those who come to the marriage supper of the Lamball this the world mocks at. Oh the blindness of men! with many nothing is of less import to-day than the Word of the Lord.

II. Therefore be not as the world,be transformed by the renewing of your mind (Rom. 12:2). Receive the testimony of Jesus.

1. Set to your seal that Gods Word is true. The wrath of God is not all at once felt, for mens hearts are hard, they do not at once realise the sentence which has gone forth in heaven. The careless sinner is like one who lies down to sleep in a thick wood, unmindful of the nearing thunderstorm, until he awakes with the crash and sees death streaming around as he flies in terror. Happy those who have been awakened from this numbing sleep, by the Spirit, in time to realise their danger. Happy he who believes that Jesus is the worlds Saviourthat He has come to earth to seek and save.
2. He who has never tasted the power of the gospel knows nothing of it. He can speak of it only as a blind man can speak of colour. But he who has tasted it, i.e. has felt the power of conscience, and has been led to turn to Christ, he can say that Jesus alone can heal a wounded conscience.

3. Or has he felt the power of temptation and been driven into the arms of the Good Shepherd? Then he can say, In Christ is my refuge. Or has one lain in fear of death for himself, or those dear to him, and has sought and found comfort at Jesus cross and grave? Then he can testify that men may be more than conquerors in Jesus.
4. Let the world laugh, mock, criticise, doubt, chide, curse, or rage in regard to what a Christian believes and confessesstill the believer will remain firm and say: I know whom I have believed. What I have seen and known cannot be contradicted. What I daily experience admits of no doubt; and from Him in whom I live I will not be separated.Karl Lecher.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(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 Juda (comp. Joh. 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 camei.e., the people.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

23. John also was baptizing The two great masters, the stern and sorrowful John, and the serene and winning Jesus, are neighbouring baptizers, but silent apparently (as in nearly all their previous lives) towards each other. This, as their language of each other shows, arises from no uncongenial feeling between them.

But why did Jesus commence baptizing, and so soon cease? Why did John continue baptizing after Jesus commenced? The answers to both questions are the same. Both these baptisms were initiatory; being an intended ceremonial purifying of Israel for her Messiah, a consecration of her body and spirit to him. Of the same import was the cleansing of the temple. But the hierarchy of Israel, the representatives of the nation and Church, rejected both, and the solemn rite ceased until renewed, and extended to embrace the world, at the ascension of Jesus. The baptism of Jesus and of John, having the same object, could be properly continued and terminate together.

In Enon That is, a place of fountains. In Palestine the same word Ain, is the ordinary term for a spring or a watering place. In that dry country, travelling companies find it very important to make their stoppages at some Ain. Hence John would find a place well watered absolutely necessary for the immense numbers of people, with their animals, who attended his baptism,

Near to Salim The best tradition decides this place to have been eight Roman miles south of Scythopolis or Bethshan. The only objection to admitting this to be the locality, is the fact that it is within the boundaries of Samaria. But we have elsewhere remarked that John is at this time at the zenith of his prophetic inspiration, a true successor of the Isaiah who could see in the Messiah a Light to lighten the Gentiles; a fit harbinger to the Jesus whose very next bright spot would be in that very Samaria. Joh 4:4.

Much water Greek, many waters, that is, many springs and rivulets. Whatever the mode of the baptism, or whether there was any baptism at all, these water conveniences would be very essential for the assembled multitudes.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And John was also baptising at Aenon near Salim, because there was much water there.’

John the Baptiser did not feel that his work was over because the One to whom he pointed had come, nor did he feel it necessary to become a disciple of Jesus (in the technical sense). The relationship between Jesus and John is informative. John is happy to go on preaching but to ‘decrease’ and turn people to Jesus. Jesus on the other hand is careful not to bring discredit on the ministry of John, but to work alongside him. Both recognise that each has a purpose to fulfil in God’s service.

The reference to ‘Aenon near Salim’, an obscure place, is again evidence of the author’s personal knowledge, and of the genuine basis of the narrative. Various identifications have been made but certainty is not obtainable.

‘Because there was much water there.’ The need for much water arose from the success of his ministry. Huge crowds were coming to be baptised.

Fuente: Commentary Series on the Bible by Peter Pett

23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

Ver. 23. And John also was baptizing ] Here ministers may learn not to be wanting to their duties, though God stir up others about them of greater parts and better success to obscure them. Verbi minister es, hoc age, was Mr Perkins’ motto. Summum culmen affectantes, satis honeste vel in secundo fastigio conspiciemur, saith Columella. And, prima sequentem, honestum est in secundis, tertiisve consistere, saith Cicero. Every man cannot excel, nor is it expected.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

23. ] The situation of these places is uncertain. Eusebius and Jerome place Salim eight Roman miles south of Scythopolis, and non at the same distance, on the Jordan. If Scythopolis was the ancient Bethshan, both places were in Samaria: and to this agree Epiphanius and the Samaritan chronicle called Abul Phatach. In Jdt 4:4 , we find mention of in Samaria (see note on Heb 7:1 ). An non in the wilderness of Judah is mentioned Jos 15:61 [(56) [50] ], and ib. Jos 15:32 , and , . (m [51] ., omit [52] . [53] [54] ), both in Judah, where it is certainly more probable, both from the text here and from priori considerations, that John would have been baptizing, than in Samaria. The name , is an intensive form of , a fountain, which answers to the description here given. Both places were West of the Jordan: see Joh 3:26 , and compare ch. Joh 1:28 .

[50] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).

[51] The Codex Boreeli, once possessed by John Boreel, Dutch ambassador in London under James I. It was lost for many years, till found at Arnheim by Heringa, a professor at Utrecht. It is now in the public library at the latter place. Heringa wrote a dissertation on it, so copious as to serve for an edition of the codex itself. This dissertation was published by Vinke in 1843. Contains the four Gospels with many lacun, which have increased since Wetstein’s time. Tischendorf in 1841 examined the codex and compared it with Heringa’s collation. Tischendorf assigns it to the ninth century: Tregelles, to the tenth .

[52] ‘om AB’ means that the MSS. A and B omit the given in the text or inserted by other MSS.

[53] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .

[54] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).

. . . , i.e. the multitudes.

Fuente: Henry Alford’s Greek Testament

Joh 3:23 . . And John also was baptising, although he had said that he was sent to baptise in order that the Messiah might be identified; which had already been done. But John saw that men might still be prepared for the reception of the Messiah by his preaching and baptism. Hence, however, the questioning which arose, Joh 3:25 . The locality is described as . “The Salim of this place is no doubt the Shalem of Gen 33:18 , and some seven miles north is ’Ainn [= Springs], at the head of the Wdy Fr’ah, which is the great highway up from the Damieh ford for those coming from the east by the way of Peniel and Succoth” (Henderson’s Palestine , p. 154). The reason for choosing this locality was , “because many waters were there,’ or much water; and therefore even in summer baptism by immersion could be continued. It is not “the people’s refreshment” that is in view. Why mention this any more than where they got their food? , the indefinite third plural, as frequently in N.T. and regularly in English, “they continued coming”.

Fuente: The Expositors Greek Testament by Robertson

AEnon = Springs. Now Farah. The springs near Umm al `Amdan, 7.5 miles below Beisan.

Salim. Still so called; east of Shechem.

much water = many waters (i.e. springs).

Fuente: Companion Bible Notes, Appendices and Graphics

23.] The situation of these places is uncertain. Eusebius and Jerome place Salim eight Roman miles south of Scythopolis, and non at the same distance, on the Jordan. If Scythopolis was the ancient Bethshan, both places were in Samaria: and to this agree Epiphanius and the Samaritan chronicle called Abul Phatach. In Jdt 4:4, we find mention of in Samaria (see note on Heb 7:1). An non in the wilderness of Judah is mentioned Jos 15:61 [(56) [50]], and ib. Jos 15:32, and , . (m[51]., omit[52] . [53] [54]), both in Judah, where it is certainly more probable, both from the text here and from priori considerations, that John would have been baptizing, than in Samaria. The name , is an intensive form of , a fountain, which answers to the description here given. Both places were West of the Jordan: see Joh 3:26, and compare ch. Joh 1:28.

[50] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle;-it does not contain the Epistles to Timothy, Titus, and Philemon;-nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as Verc): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are-(1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as Blc); (2) that of Birch (Bch), published in various readings to the Acts and Epistles, Copenhagen, 1798,-Apocalypse, 1800,-Gospels, 1801; (3) that made for the great Bentley (Btly), by the Abbate Mico,-published in Fords Appendix to Woides edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus Greek Testament, Argentorati, 1524, still amongst Bentleys books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (Rl), and are preserved amongst Bentleys papers in the Library of Trinity College, Cambridge (B. 17. 20)1. The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgons Letters from Rome, London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).

[51] The Codex Boreeli, once possessed by John Boreel, Dutch ambassador in London under James I. It was lost for many years, till found at Arnheim by Heringa, a professor at Utrecht. It is now in the public library at the latter place. Heringa wrote a dissertation on it, so copious as to serve for an edition of the codex itself. This dissertation was published by Vinke in 1843. Contains the four Gospels with many lacun, which have increased since Wetsteins time. Tischendorf in 1841 examined the codex and compared it with Heringas collation. Tischendorf assigns it to the ninth century: Tregelles, to the tenth.

[52] om AB means that the MSS. A and B omit the given in the text or inserted by other MSS.

[53] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Joh 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.

[54] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle;-it does not contain the Epistles to Timothy, Titus, and Philemon;-nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as Verc): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are-(1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as Blc); (2) that of Birch (Bch), published in various readings to the Acts and Epistles, Copenhagen, 1798,-Apocalypse, 1800,-Gospels, 1801; (3) that made for the great Bentley (Btly), by the Abbate Mico,-published in Fords Appendix to Woides edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus Greek Testament, Argentorati, 1524, still amongst Bentleys books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (Rl), and are preserved amongst Bentleys papers in the Library of Trinity College, Cambridge (B. 17. 20)1. The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgons Letters from Rome, London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).

. . ., i.e. the multitudes.

Fuente: The Greek Testament

Joh 3:23. , non) from , a fountain.-) The article in the masculine gender points to some[57] region.-, many [waters]) So the rite of immersion required.

[57] Particular, well-known.-E. and T.

Fuente: Gnomon of the New Testament

Joh 3:23

Joh 3:23

And John also was baptizing in Aenon near to Salim,-There has been some dispute as to where Aenon was. It is now generally accepted that it was in Samaria, due east of the city of Samaria, about midway between it and the Jordan.

because there was much water there: and they came, and were baptized.-The water was needed for purifying the multitudes that attended the preaching of John as well as to furnish facilities for baptizing the people who came and were baptized.

Fuente: Old and New Testaments Restoration Commentary

near: Gen 33:18, Shalem, 1Sa 9:4, Shalim

much: Jer 51:13, Eze 19:10, Eze 43:2, Rev 1:15, Rev 14:2, Rev 19:6

and they: Mat 3:5, Mat 3:6, Mar 1:4, Mar 1:5, Luk 3:7

Reciprocal: Mat 3:11 – but Mat 14:3 – Herod Joh 1:28 – where Act 8:36 – See Act 8:38 – and he baptized

Fuente: The Treasury of Scripture Knowledge

3

Salim was a town not far west of the Jordan, and near it was a smaller place called Aenon. John the Baptist made that his headquarters at one time, because his business was to baptize people, and there was much water in that locality. According to some information in Funk and Wag-nalls Standard Bible Dictionary, the water supply in that vicinity was in the form of springs.

Fuente: Combined Bible Commentary

Joh 3:23. And John also was baptizing in AEnon near to Salim, because there were many waters there: and they came and were baptised. Where non and Salim were situated it is not easy to determine. The position assigned them by Eusebius and Jerome, near the northern boundary of Samaria, does not agree well with Joh 3:22. It is more probable that Salim is the Shilhim (translated Salem in the LXX.) of Jos 15:32, a town not far from the southern limit of Judea. In this verse of Joshua (in the Hebrew) Shilhim is directly followed by Ain, from which AEnon differs only in being an intensive formAin denoting a spring, and AEnon, springs. The objection to this identification is that, as John was clearly in the neighbourhood of Jesus, it takes the latter from the route leading to Samaria and Galilee. But the history of the events of the period is so brief and fragmentary that this objection has not much weight. John no doubt alludes to the meaning of AEnon when he adds that there were many waters there.

Fuente: A Popular Commentary on the New Testament

Ver. 23. Now John also was baptizing in AEnon, near to Salim, because there was abundance of water there; and they came and were baptized.

AEn, from which AEnon, denotes a fountain. We may also, withMeyer, make of the termination on an abridgment of the word jona, dove; this word would thus signify the fountain of the dove. This locality was in the vicinity of a town called Salim. The situation of these two places is uncertain. Eusebius and Jerome, in the Onomasticon, place AEnon eight thousand paces south of Bethsean or Scythopolis, in the valley of the Jordan, on the borders of Samaria and Galilee, and Salim, a little further to the west. And indeed there has recently been found in these localities a ruin bearing the name of Aynu=n (Palestine Exploration Report, 1874).

From this, therefore, it would be necessary to conclude that these two localities were in Samaria. But this result is incompatible with the words of Joh 3:22 : in the country of Judea (on the supposition, at least, that the two baptisms were near each other). And, above all, how should John have settled among the Samaritans? How could he have expected that the multitudes would follow him into the midst of this hostile people? Ewald, Wieseler, Hengstenberg, and Muhlau, because of these reasons, suppose an altogether different locality. In Jos 15:32 three towns are spoken of: Shilhim, Ain, and Rimmon, situated towards the southern frontier of the tribe of Judah, on the borders of Edom (comp. Joh 15:21). In Jos 19:7 and 1Ch 4:32, Ain and Rimmon again appear together.

Finally, in Neh 11:29 these two names are blended in one: En-Rimmon. Might not AEnon be a still more complete contraction? This supposition would do away with the difficulty of the baptism in Samaria, and would give a very appropriate sense to the reason: because there was abundance of water there. Indeed, as applied to a region generally destitute of water and almost desert, like the southern extremity of Judah, this reason has greater force than if the question were of a country rich in water, like Samaria.

Jesus would thus have gone over all the territory of the tribe of Judah, seeing once in His life Bethlehem, His native town, Hebron, the city of Abraham and David, and all southern Judea even as far as Beersheba. This remark has excited the derisive humor of Reuss; we do not at all understand the reason of it. In the Synoptical Gospels, we see Jesus making a series of excursions as far as the northern limits of the Holy Land, once even to Caesarea Philippi, in the vicinity of the ancient Dan, at the foot of Hermon, at another time as far as into the regions of Tyre and Sidon. He would thus have visited all the countries of the theocratic domain from Dan to Beersheba. Is not this altogether natural? Hengstenberg has taken advantage of this sojourn of Jesus in the vicinity of the desert, to place the temptation at this time. This opinion is chronologically untenable.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

The exact location of Aenon (lit. springs) near Salim is unknown today. The best evidence seems to point to a site just south of Scythopolis (Old Testament Beth-shan). [Note: See Tenney, "John," p. 52, and the map "Palestine in the Time of Jesus" at the end of these notes.] The other possible site was a few miles east of Sychar (near Old Testament Shechem). The first site is about 15 miles south of the Sea of Galilee. The second is approximately midway between the Sea of Galilee and the Dead Sea. Both are only a few miles west of the Jordan River. [Note: See Edersheim, 2:767-69, for further discussion of the location of Sychar.] John evidently chose the site for its abundant water that came from nearby springs. Many people were coming to him to express their repentance by undergoing water baptism.

". . . the importance of the note is to show that John moved from the south to the north, leaving Jesus to baptize in the area not distant from Jerusalem." [Note: Beasley-Murray, p. 52.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)