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corrects, in passing, the synoptic tradition,[169] which John knew as being widely spread, and the discrepancy in which is not to be explained either by placing the imprisonment between Joh_4:2-3, and by taking the journey of Jesus to Galilee there related as the same with that mentioned in Matt
[169] It is supposed, indeed, that John simply wishes to intimate that what he records, vv. 22–36, must be placed before Mat_4:12 (Hengstenberg). But in the connection of Matthew, there is no place for it before Joh_4:12.
Joh_3:24 corrects, in passing, the synoptic tradition,[170] which John knew as being widely spread, and the discrepancy in which is not to be explained either by placing the imprisonment between Joh_4:2-3, and by taking the journey of Jesus to Galilee there related as the same with that mentioned in Mat_4:12 (Lücke, Tholuck, Olshausen, B. Crusius, Ebrard, Hengstenberg, and many others), or by making the journey of Mat_4:12 to coincide with that named in Joh_6:1 (Wieseler). See on Mat_4:12. Apart from that purpose of correction, which is specially apparent if we compare Mat_4:17 (subtleties to the contrary in Ebrard), the remark, which was quite intelligible of itself, would be, to say the least, superfluous,—unnecessary even to gain space for bringing Jesus and the Baptist again alongside each other (Keim), even if we were to venture to propose the suggestion, of which the text says nothing, that Jesus felt himself obliged, as the time of the Baptist was not yet expired, to bring the kingdom of God near, in keeping with the form which the Baptist had adopted (Luthardt, p. 79).
[170] It is supposed, indeed, that John simply wishes to intimate that what he records, vv. 22–36, must be placed before Mat_4:12 (Hengstenberg). But in the connection of Matthew, there is no place for it before Joh_4:12.