For it is evident that the three Evangelists recorded only the deeds done by the Savior for one year after the imprisonment of John the Baptist and indicated this in the beginning of their account.… They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period that had been omitted by the earlier Evangelists and of the deeds done by the Savior during that period; that is, of those that were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: "This was the beginning of the miracles that Jesus did"; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim.… "For John was not yet cast into prison." John accordingly, in his Gospel, records the deeds of Christ that were performed before the Baptist was cast into prison, but the other three Evangelists mention the events that happened after that time.
(Hom. xxix. 1) Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the feasts, not from ostentation or love of honour, but to teach the people His doctrines, and show miracles of mercy. After the festival He visited the crowds who were collected at the Jordan. After these things came Jesus and His disciples into the land of Judæa; and there he tarried with them, and baptized.
(Hom. xxix. 1) As the Evangelist says afterwards, that Jesus baptized not but His disciples, it is evident that he means the same here, i. e. that the disciples only baptized.
(Hom. xxix. 1) Notwithstanding the disciples of Jesus baptized, John did not leave off till his imprisonment; as the Evangelist's language intimates, For John was not yet cast into prison.
"And why, when the disciples of Jesus were baptizing, did not John cease to do so? why did he continue to baptize, and that even until he was led to prison? for to say, 'John also was baptizing in Aenon'; and to add, 'John was not yet cast into prison,' was to declare that until that time he did not cease to baptize. But wherefore did he baptize until then? For he would have made the disciples of Jesus seem more reverend had he desisted when they began. Why then did he baptize?" It was that he might not excite his disciples to even stronger rivalry, and make them more contentious still. For if, although he ten thousand times proclaimed Christ, yielded to Him the chief place, and made himself so much inferior, he still could not persuade them to run to Him; he would, had he added this also, have made them yet more hostile. On this account it was that Christ began to preach more constantly when John was removed. And moreover, I think that the death of John was allowed, and that it happened very quickly, in order that the whole attention of the multitude might be shifted to Christ, and that they might no longer be divided in their opinions concerning the two.
(Hom. xx. 1) But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ's own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord's baptism. Indeed, the reason, I think, why John's death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ's disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John's; And there arose a question from some of John's disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John's disciples, whereas he might have said, The Jews put forth a question.
Besides, even while he was baptizing, he did not cease continually to exhort them, and to show them the high and awful nature of Jesus. For He baptized them, and told them no other thing than that they must believe on Him that came after him. Now how would a man who acted thus by desisting have made the disciples of Christ seem worthy of reverence? On the contrary, he would have been thought to do so through envy and passion. But to continue preaching gave a stronger proof; for he desired not glory for himself, but sent on his hearers to Christ, and wrought with Him not less, but rather much more than Christ's own disciples, because his testimony was unsuspected and he was by all men far more highly esteemed than they. And this the Evangelist implies, when he says, "all Judaea and the country around about Jordan went out to him and were baptized." Even when the disciples were baptizing, yet many did not cease to run to him.
He evidently here is relating what Christ did before John's imprisonment; a part which has been passed over by the rest, who commence after John's imprisonment.
[AD 339] Eusebius of Caesarea on John 3:24