The Meaning of Matthew 3:14 Explained

Matthew 3:14

KJV: But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

YLT: but John was forbidding him, saying, 'I have need by thee to be baptized -- and thou dost come unto me!'

Darby: but John urgently forbad him, saying, I have need to be baptised of thee; and comest thou to me?

ASV: But John would have hindered him, saying, I have need to be baptized of thee, and comest thou to me?

What is the context of Matthew 3:14?

KJV Reverse Interlinear

But  John  forbad  him, saying,  I  have  need  to be baptized  of  thee,  and  comest  thou  to  me? 

What does Matthew 3:14 Mean?

Context Summary

Matthew 3:13-17 - Baptized With The Spirit
While John was denouncing the sins of others, he was very conscious of his own. He melted in holy humility before the one nature in which his keen eye detected no trace of impurity, and he strenuously strove to forbid the incongruity of his polluted hands baptizing so pure a being as he felt Christ to be.
Our Lord accepted the disclaimer but overruled it. He alone of all holy men had no consciousness of sin. "He did no sin, neither was guile found in His mouth," 1 Peter 2:22. As God's designated Lamb, He was narrowly searched, but those who knew the most about Him were compelled to attest His innocence and purity. Yet He was baptized that He might assume the sinner's guilt, standing with him and for him and identifying Himself with his lot. Then He was anointed by the Spirit, and attested by the Father's voice. Probably only John and He were aware of these celestial tokens. See John 1:32. But let us stand beneath the same chrism which made Him the Christ. See 1 John 2:20; 1 John 2:27. [source]

Chapter Summary: Matthew 3

1  John preaches: his office, life, and baptism
7  He reprimands the Pharisees,
13  and baptizes Jesus in Jordan

Greek Commentary for Matthew 3:14

Would have hindered [διεκωλυεν]
Rather “tried to prevent” as Moffatt has it. It is the conative imperfect. The two men of destiny are face to face for the first time apparently. The Coming One stands before John and he recognizes him before the promised sign is given. [source]
Forbad [διεκώλυεν]
The A. V., following Wyc. and Tynd., misses the meaning of the verb. As in so many instances, it overlooks the force of the imperfect tense, which expresses past action, either in progress or in process of conception, in the agent's mind. John did not forbid Jesus, but had it in mind to prevent him: was for hindering him. Hence Rev., properly, would have hindered him. Again, the preposition ( διά ) intensifies the verb, and represents strong feeling on John's part. He was moved to strenuous protest against Jesus' baptism by him. [source]

Reverse Greek Commentary Search for Matthew 3:14

Mark 15:23 They gave [ἐδίδουν]
The imperfect tense is used in the same sense as in Matthew 3:14 (Rev.), “John would have hindered. ” They were for giving; attempted to give. So Rev., excellently, offered. [source]
John 1:32 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι — theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
Acts 7:26 Would have set them at one again [συναλλασσω]
Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Matthew 3:14 of καταλλασσω — sunallassō only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is αδικειτε αλληλους — katallassō Do ye wrong one to another (adikeite allēlous). The same word used in Acts 7:24 of the wrong done one of the Hebrews by the Egyptian, but here both are “brethren.” [source]
Acts 26:11 I strove to make them blaspheme [ηναγκαζον βλασπημειν]
Conative imperfect active of αναγκαζω — anagkazō old verb from αναγκη — anagkē (necessity, compulsion). The tense, like the imperfect in Matthew 3:14; Luke 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many “unto death” (Acts 22:4). I persecuted (εδιωκον — ediōkon). Imperfect active again, repeated attempts. The old verb διωκω — diōkō was used to run after or chase game and then to chase enemies. The word “persecute” is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. Even unto foreign cities We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. [source]
Acts 7:26 Appeared [οραω]
First aorist passive indicative of μαχομενοις — horaō not with idea that only a vision but rather that it was sudden or unexpected. As they strove (μαχομαι — machomenois). Present middle participle of συνηλλασσεν αυτους εις ειρηνεν — machomai actually fighting. Would have set them at one again Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Matthew 3:14 of καταλλασσω — sunallassō only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is αδικειτε αλληλους — katallassō Do ye wrong one to another (adikeite allēlous). The same word used in Acts 7:24 of the wrong done one of the Hebrews by the Egyptian, but here both are “brethren.” [source]
3 John 1:10 I will bring to remembrance [υπομνησω]
Future active indicative of υπομιμνησκω — hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει — ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος — phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας — hēmās (us).With wicked words (λογοις πονηροις — logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10 Prating against us [πλυαρων ημας]
Present active participle of old verb (from πλυαρος — phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας — hēmās (us).With wicked words (λογοις πονηροις — logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10 Not content [μη αρκουμενος]
Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
3 John 1:10 He forbiddeth [κωλυει]
“He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32. [source]
3 John 1:10 Them that would [τους βουλομενους]
“Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]

What do the individual words in Matthew 3:14 mean?

- But John was hindering Him saying I need have by You to be baptized and You come to me
δὲ ‹Ἰωάννης› διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι καὶ σὺ ἔρχῃ πρός με

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
‹Ἰωάννης›  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
διεκώλυεν  was  hindering 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: διακωλύω  
Sense: to hinder, prevent.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
χρείαν  need 
Parse: Noun, Accusative Feminine Singular
Root: χρεία  
Sense: necessity, need.
βαπτισθῆναι  to  be  baptized 
Parse: Verb, Aorist Infinitive Passive
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
ἔρχῃ  come 
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular
Root: ἔρχομαι  
Sense: to come.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.