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John's Testimony about Jesus
22After this, Jesus and His disciples went into the Judean countryside, where He spent some time with them and baptized.23NowJohnwasalsobaptizingatAenonnearSalim,becausethe waterwasplentifulthere,andpeople kept comingto be baptized.24(For John had not yet been thrown into prison.)…

Treasury of Scripture

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

near.

Genesis 33:18
And Jacob came to Shalem, a city of Shechem, whichis in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

Shalem.

1 Samuel 9:4
And he passed through mount Ephraim, and passed through the land of Shalisha, but they foundthem not: then they passed through the land of Shalim, andthere they were not: and he passed through the land of the Benjamites, but they foundthem not.

Shalim.

Jeremiah 51:13
O thou that dwellest upon many waters, abundant in treasures, thine end is come,and the measure of thy covetousness.

Ezekiel 19:10
Thy motheris like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.

Ezekiel 43:2
And, behold, the glory of the God of Israel came from the way of the east: and his voicewas like a noise of many waters: and the earth shined with his glory.

and they.

Matthew 3:5,6
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, …

Mark 1:4,5
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins…

Luke 3:7
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

BaptisingBaptismBaptizedBaptizingConstantlyDealEnonGreatJohnNighPlentyPoolsReceivedSalemWaterBaptisingBaptismBaptizedBaptizingConstantlyDealEnonGreatJohnNighPlentyPoolsReceivedSalemWater1.Jesus teaches Nicodemus the necessity of being born again,
14.of faith in his death,
16.the great love of God toward the world,
18.and the condemnation for unbelief.
22.Jesus baptizes in Judea.
23.The baptism, witness, and doctrine of John concerning Jesus.

Now John was also baptizing
John the Baptist's ministry of baptism was a call to repentance and preparation for the coming Messiah. His role as a forerunner to Christ is emphasized in the Gospels, where he is seen as fulfilling the prophecy ofIsaiah 40:3, "A voice of one calling in the wilderness, 'Prepare the way for the Lord.'" Baptism, a ritual of purification, symbolized the washing away of sins and a commitment to a new way of life.

at Aenon near Salim
Aenon, meaning "springs" in Hebrew, suggests a location with abundant water, suitable for baptism. The exact location of Aenon is uncertain, but it is believed to be in the region of Samaria, near the Jordan River. Salim is thought to be a nearby village. This geographical detail highlights the itinerant nature of John's ministry, reaching various communities.

because the water was plentiful there
The availability of water was crucial for John's baptismal ministry, which required immersion. This detail underscores the practical considerations of his work and the importance of water in the ritual. Water is a significant biblical symbol, representing purification, life, and the Holy Spirit, as seen in passages likeJohn 4:14 andJohn 7:38-39.

and people kept coming to be baptized
John's ministry attracted large crowds, indicating a widespread desire for spiritual renewal and anticipation of the Messiah. This movement was significant enough to draw the attention of religious leaders, as seen inMatthew 3:7-10, where Pharisees and Sadducees come to observe. The continuous flow of people reflects the impact of John's message and the readiness of the people to embrace the coming kingdom of God.

1.John the Baptist
A key figure in the New Testament, John the Baptist was a prophet who prepared the way for Jesus Christ by calling people to repentance and baptizing them. His ministry emphasized the need for spiritual cleansing and readiness for the coming Messiah.

2.Aenon
A location mentioned in the New Testament, Aenon is noted for its abundant water supply, making it a suitable place for baptisms. The exact location is uncertain, but it is believed to be in the region of Samaria.

3.Salim
Another geographical reference, Salim is mentioned alongside Aenon. Its precise location is also debated, but it is thought to be near the Jordan River, facilitating John's baptizing activities.

4.Baptism
A significant event in the New Testament, baptism symbolizes repentance and the washing away of sins. John's baptism was a precursor to Christian baptism, which signifies identification with the death, burial, and resurrection of Jesus Christ.

5.People Coming to be Baptized
This phrase highlights the widespread impact of John's ministry, as many people were drawn to his message and sought baptism as a sign of their repentance and desire for spiritual renewal.The Importance of Repentance
John's ministry centered on the call to repentance. As believers, we are reminded of the ongoing need for repentance in our lives, turning away from sin and turning towards God.

The Role of Baptism
Baptism is a public declaration of faith and repentance. It serves as a reminder of our commitment to follow Christ and live a life that reflects His teachings.

The Abundance of God's Provision
Just as Aenon had plentiful water for baptism, God provides abundantly for our spiritual needs. We can trust in His provision and seek Him for spiritual renewal and growth.

The Impact of Faithful Ministry
John's ministry drew many people to repentance and baptism. Our faithful witness and service can also have a significant impact on those around us, leading them to Christ.

Preparation for the Messiah
John's role was to prepare the way for Jesus. We are called to prepare our hearts and lives for Christ's return, living in a way that honors Him and points others to Him.1.What is the meaning of John 3:23?

2.Why was John baptizing in Aenon near Salim according to John 3:23?

3.How does John 3:23 emphasize the importance of water in baptism?

4.What does John 3:23 reveal about the practice of baptism in early Christianity?

5.How can we apply the example of John baptizing to our evangelism efforts?

6.How does John 3:23 connect with Jesus' command in Matthew 28:19 to baptize?

7.Why was John baptizing at Aenon near Salim according to John 3:23?

8.What significance does water have in John 3:23's context?

9.How does John 3:23 relate to the practice of baptism today?

10.What are the top 10 Lessons from John 3?

11.What is the correct method for performing baptism?

12.Why did John baptize people in the Jordan River?

13.Luke 3:3 – Why does there seem to be sparse archeological evidence for John’s extensive baptizing activities in the Jordan region?

14.What are the steps to get baptized?Now John was also baptizing

John’s ministry has not ended; it runs alongside Jesus’ early work (John 3:22, 24). By recording that John “was also baptizing,” the Spirit shows:

• John stays faithful to the task God gave him (John 1:33).

• The overlap allows a living illustration of John’s words, “He must increase, but I must decrease” (John 3:30).

• The scene honors John’s continued call to repentance, echoingMatthew 3:1–6, even while directing eyes toward Christ (John 1:29).

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at Aenon near Salim

The verse pinpoints an actual location, grounding the narrative in real geography. Just as John earlier baptized “at Bethany beyond the Jordan” (John 1:28), he now serves in a new spot. Scripture’s specificity reminds us that God works in ordinary places—streams, deserts, villages—wherever His servants are sent (Acts 8:26 ff.). The move northward toward Samaria also widens the reach of John’s message, foreshadowing the Savior’s border-crossing grace (John 4:4–6).

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because the water was plentiful there

Abundant water matters because baptism by immersion requires it—an outward picture of cleansing and new life (Matthew 3:16;Romans 6:4). The detail also underscores God’s practical provision: He places His messenger where the resources match the mission. Similar language appears when the Ethiopian eunuch exclaims, “Look, here is water!” (Acts 8:36). In every age, God supplies what obedience needs.

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and people kept coming

Crowds stream to John, hungry for truth (Luke 3:7;Matthew 11:7–10). Their steady arrival highlights:

• The Spirit’s convicting work awakening repentance (Luke 7:29–30).

• The credibility of John’s witness—“John performed no sign, yet everything he said about this man was true” (John 10:41).

• A foreshadowing of the greater gathering to Christ Himself (John 6:37).

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to be baptized

They come not for spectacle but for a decisive act of repentance. John’s baptism “was a baptism of repentance, telling the people to believe in the One coming after him, that is, in Jesus” (Acts 19:4). It marks:

• Confession of sin (Mark 1:4–5).

• Commitment to turn from self-rule to God’s rule (Luke 3:8–14).

• Preparation for receiving the Lamb who “takes away the sin of the world” (John 1:29).

Though symbolic, the rite bears real spiritual weight because it responds to God’s revealed word.

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summary

John 3:23 shows a faithful servant carrying on his God-given mission in a God-chosen place with God-supplied resources, drawing God-prepared hearts to a baptism of repentance that readies them for the coming Savior.

(23)'nonnear 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 theOnomasticon, 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, atWady 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 aShilhim mentioned inJoshua 15:32, with which is associated anain (or fountain) - a word closely resembling "AEnon." This would seem to have been in the south of Judaea. Godet thinks that, sinceAin andRimmon are associated with each other inJoshua 19:7 and1 Chronicles 4:32, and anEn-Remmon is spoken of inNehemiah 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 atWady 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 theAskar, or Sychar, where Jesus rested when John's ministry had been suddenly arrested. (Edersheim thinks that this Enon and Salim inWady 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. TheSalem is (says he), according toPsalm 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 bythe 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)