(14) John forbad him.--Better, sought to hinder Him. Here again we have a question which we cannot fully answer. Did John thus forbid Him, as knowing Him to be the Christ? If so, how did that knowledge come? Had they known each other before, in youth or manhood? Or did a special inspiration reveal the character of Him who now drew near? The narrative of St. Matthew seems to imply such knowledge. On the other hand, the words of the Baptist in John 1:33 not only imply, but assert that he did not know Him till after the wonders of the Baptism. Probably, therefore, the sequence of facts was this: The Lord Jesus came to be baptised, as others did, though not, it would seem, with others. He confessed no sins. Look and tone, and words and silence alike spoke of a sinless and stainless life, such as even in approximate instances impresses us with something like awe in presence of the majesty of holiness. Recognising that holiness the Baptist spake as he did, "I have need to be baptised of Thee, to sit at Thy feet, learning lessons of purity and change of heart from Thee."

Verse 14. - Vers. 14 and 15 are peculiar to St. Matthew. But John. In John 1:31, 33 the Baptist says that he knew him not till the descent of the Holy Spirit; i.e. knew him not in his full Messianic character. Here, either by an involuntary and miraculous impression, psychologically due to the previous revelation he had received (cf. Meyer); or, as is on the whole more probable, from his previous knowledge, direct or indirect, of Jesus, he recognizes his superior sanctity. John's inmost thoughts must therefore have been somewhat as follows. "I have come to announce the advent of Messiah; here is One who is much holier than I; it may be that he is Messiah, but I have no certainty till the sign promised has been vouchsafed." Forbade; would have hindered (Revised Version), for διεκώλυεν, does not in itself imply speech. (For a similar imperfect of that which was not fully carried out, cf. Luke 1:59.) It is noticeable, though doubtless merely as a coincidence, that the strong compound word διακωλύω and βαπτίζομαι also occur together in Judith 12:7. I have need to be baptized of thee. Many see here a reference to the baptism of the Spirit and fire, mentioned in ver. 11. But the following clause, "and dost thou come to me?" implies that the baptisms are identical, viz. baptism by water. The sentence is equivalent to "I John, who myself administer the baptism of repentance, need to profess repentance myself, and ought rather, therefore, to receive such a baptism at thy hands, who art so far holier than I" (cf. further Weiss, 'Life,' 1:320).

3:13-17 Christ's gracious condescensions are so surprising, that even the strongest believers at first can hardly believe them; so deep and mysterious, that even those who know his mind well, are apt to start objections against the will of Christ. And those who have much of the Spirit of God while here, see that they need to apply to Christ for more. Christ does not deny that John had need to be baptized of him, yet declares he will now be baptized of John. Christ is now in a state of humiliation. Our Lord Jesus looked upon it as well becoming him to fulfil all righteousness, to own every Divine institution, and to show his readiness to comply with all God's righteous precepts. In and through Christ, the heavens are opened to the children of men. This descent of the Spirit upon Christ, showed that he was endued with his sacred influences without measure. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. At Christ's baptism there was a manifestation of the three Persons in the sacred Trinity. The Father confirming the Son to be Mediator; the Son solemnly entering upon the work; the Holy Spirit descending on him, to be through his mediation communicated to his people. In Him our spiritual sacrifices are acceptable, for He is the altar that sanctifies every gift, 1Pe 2:5. Out of Christ, God is a consuming fire, but in Christ, a reconciled Father. This is the sum of the gospel, which we must by faith cheerfully embrace.But John forbad him, saying,.... It appears from hence, that John knew Christ before he baptized him, and before he saw the Spirit descending and abiding on him, John 1:33 wherefore that was not a signal, whereby he should first know him but whereby his knowledge of him should be confirmed; which knowledge of him he had, not through his kindred to him, or by any conversation he had with him before, but by immediate, divine revelation: upon which account he "forbad him"; refused to administer the ordinance to him; earnestly entreated that he would not insist upon it; desired to be excused being concerned herein: and this he did, partly lest the people should think Christ was not so great a person as he had represented him to be; yea, that he was one of the penitent sinners John had admitted to his baptism; and chiefly because of the majesty and dignity of Christ's person, who he knew stood in no need of such an outward ordinance; and because of his own unworthiness to administer it to him, as is evident from what follows,

I have need to be baptized of thee; not with water baptism, which Christ never administered, but with the baptism of the Spirit, which was his peculiar office. Hence we learn, that though John was so holy a man, was filled with the Holy Ghost from his mother's womb, had such large measures of grace, and lived such an exemplary life and conversation; yet was far from thinking, that he was perfect and righteous in himself, but stood in need of Christ, and of more grace from him. He seems surprised that Christ should come to him, and make such a motion to him; when it was his duty and privilege to come to him daily for fresh supplies of grace, and always to trust in him for life and salvation;

and comest thou to me? who am of the earth, earthly, when thou art the Lord from heaven; "to me", a poor sinful creature, when thou art the Holy One of God; "to me", who am thy servant, when thou art Lord of all; "to me", who always stand in need of thy grace, when thou art God all sufficient.