indefinite period of time, which, as we judge from internal probability, cannot have been
protracted. From the city He retired with His disciples to 'the country,' which formed the
province of Judæa. There He taught and His disciples baptized. 2 3 From what had been so
lately witnessed in Jerusalem, as well as from what must have been known as to the
previous testimony of the Baptist concerning Him, the number of those who professed
adhesion to the expected new Kingdom, and were consequently baptized, was as large, in
that locality, as had submitted to the preaching and Baptism of John, perhaps even larger.
An exaggerated report was carried to the Pharisaic authorities:4 'Jesus maketh and
baptizeth more disciples than John.'5 From which, at least, we infer, that the opposition of
the leaders of the party to the Baptist was now settled, and that it extended to Jesus; and
also, what careful watch they kept over the new movement.
1. St. John iii. 22.
2. St. John vi. 2.
3. The Baptism of preparation for the Kingdom could not have been administered by Him
Who opened the Kingdom of Heaven.
4. The Evangelist reports the message which was brought to the Pharisees in the very
words in which it was delivered.
5. St. John iv. 1.
But what seems at first sight strange is the twofold circumstance, that Jesus should for a
time have established Himself in such apparently close proximity to the Baptist, and that
on this occasion, and on this only, He should have allowed His disciples to administer the
rite of Baptism. That the latter must be no t be confounded with Christian Baptism, which
was only introduced after the Death of Christ,6 or, to speak more accurately, after the
outpouring of the Holy Ghost, needs no special explanation. But our difficulties only
increase, as we remember the essential difference between them, grounded on that
between the Mission of John and the Teaching of Jesus. In the former, the Baptism of
repentant preparation for the coming Kingdom had its deepest meaning; not so in
presence of that Kingdom itself, and in the teaching of its King. But, even were it
otherwise, the administration of the same rite by John and by the disciples of Jesus in
apparently close proximity, seems not only unnecessary, but it might give rise to
misconception on the part of enemies, and misund erstanding or jealousy on the part of
weak disciples.
6. Rom. iv. 3.
Such was actually the case when, on one occasion, a discussion arose 'on the part of
John's disciples with a Jew,'7 on the subject of purification. 8 We know not the special
point in dispute, nor does it seem of much importance, since such 'questions' would
naturally suggest themselves to a caviller or opponent9 who encountered those who were
administering Baptism. What really interests us is, that somehow this Jewish objector
must have connected what he said with a reference to the Baptism of Jesus' disciples. For,
immediately afterwards, the disciples of John, in their sore zeal for the honour of their
master, brought him tidings, in the language of doubt, if not of complaint, of what to
them seemed interference with the work of the Baptist, and almost presumption on the