John answered them all, “I indeed baptize you with water, but he comes who is mightier than I, the strap of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire,
Parallel Translations
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John answered them all, “I indeed baptize you with water, but he comes who is mightier than I, the strap of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire,
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Ihon answered and sayde to them all: I baptyse you with water but a stronger then I cometh after me whose shue latchet I am not worthy to vnlouse: he will baptise you with the holy goost and with fyre:
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Iohn answered, and saide to them all, In deede I baptize you with water, but one stronger then I, commeth, whose shoes latchet I am not worthy to vnloose: hee will baptize you with the holy Ghost, and with fire.
Cross-references (22)
Passages linked to Luke 3:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 3:11 I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit.
- Acts 1:5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.”
- Acts 11:15-16 As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. I remembered the word of the Lord, how he said, ‘John indeed baptized in water, but you will be baptized in the Holy Spirit.’
- John 1:33 I didn’t recognize him, but he who sent me to baptize in water said to me, ‘On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.’
- John 1:26 John answered them, “I baptize in water, but among you stands one whom you don’t know.
- Acts 19:4-5 Paul said, “John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, in Jesus.” When they heard this, they were baptized in the name of the Lord Jesus.
- Joel 2:28-29 “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions. And also on the servants and on the handmaids in those days, I will pour out my Spirit.
- Acts 2:3-4 Tongues like fire appeared and were distributed to them, and one sat on each of them. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
- Isaiah 4:4 when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from within it, by the spirit of justice and by the spirit of burning.
- Zechariah 13:9 I will bring the third part into the fire, and will refine them as silver is refined, and will test them like gold is tested. They will call on my name, and I will hear them. I will say, ‘It is my people;’ and they will say, ‘Yahweh is my God.’ ”
- Malachi 3:2-3 “But who can endure the day of his coming? And who will stand when he appears? For he is like a refiner’s fire, and like launderers’ soap; and he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them as gold and silver; and they shall offer to Yahweh offerings in righteousness.
- Mark 1:7-8 He preached, saying, “After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. I baptized you in water, but he will baptize you in the Holy Spirit.”
- Isaiah 32:15 until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest.
- 1 Corinthians 12:13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.
- Proverbs 1:23 Turn at my reproof. Behold, I will pour out my spirit on you. I will make known my words to you.
- John 7:38 He who believes in me, as the Scripture has said, from within him will flow rivers of living water.”
- Acts 2:17-18 ‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
- Acts 2:33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear.
- Acts 13:24-25 before his coming, when John had first preached the baptism of repentance to Israel. As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’
- Isaiah 44:3-4 For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on your offspring: and they will spring up among the grass, as willows by the watercourses.
- Ezekiel 36:25 I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness, and from all your idols.
- Acts 10:44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Trapp 1656 · Public Domain 16 John answered, saying unto them all, I indeed…
16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
Ver. 16. The latchet of whose shoes, &c.] By this expression the Baptist acknowledgeth Christ’s godhead, as did also Mary by washing his feet. But what doth the pope that holds forth his feet to be kissed? Is not this he that sits as God in the temple of God? Is not this Dominus Deus noster Papa? The Lord God our Pope. Learned he not this abominable insolence of Diocletian, that bloody persecutor? who as he was the first Roman emperor that would be worshipped as God, so he was the first that wore shoes embellished with precious stones, and held forth his feet to be kissed of his prostrate suitors. (Eutropius.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain See Poole on "Mat 3:11-12", See Poole on "Mar…
See Poole on "Mat 3:11-12", See Poole on "Mar 1:7-8". John the Baptist in these verses doth not only assure them that he was not the Christ, but also lets them know that Christ was coming amongst them, and that he was more excellent than he, and should
baptize them with the Holy Ghost and with fire; with fire as the symbol of the Holy Ghost; so some understand it, expounding it as a prophecy of the descent of the Holy Ghost, Act 2:3. Others possibly better expound it of the Holy Ghost working in the souls of believers as fire, purging them, and burning up their lusts and corruptions.
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And many other things in his exhortation preached he unto the people: by which words the evangelist lets us know, that what he and the other evangelists have reported concerning John’s preaching was but the sum of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain John answered, saying unto them all,.... For some of…
John answered, saying unto them all,.... For some of them might not only so think in their hearts, but express with their mouths the apprehension they had of him; and might put the question to him, as the priests and Levites from Jerusalem afterwards did; or he might know the secret thoughts of their hearts by divine revelation; or be apprized by his disciples of the private sentiments of the people concerning him: and therefore, to put them out of doubt, and that he might not have an honour conferred on him, which did not belong to him, he addressed himself, in a very public manner, to the whole multitude, in the hearing of them all: though the word "all" is left out in the Syriac and Persic versions, but rightly retained in others, being in all copies, and having a considerable emphasis on it: and said the following words.
I indeed baptize you with water; Matthew adds "unto repentance"; upon the profession of repentance:
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but one mightier than I cometh; that is,
after me; as Matthew records it:
the latchet of whose shoes I am not worthy to unloose; neither to bear his shoes after him, as Matthew says, nor to untie his shoe string, or unbuckle his shoe, both which were menial actions with the Jews: he shall baptize you with the Holy Ghost, and with fire; as he did some of their nation, his own disciples, on the day of pentecost; See Gill on Mat 3:11
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 16. - 17. On these verses see Mt…
Verse 16. - 17. On these verses see Mt 3:11-12, and Mr 1:7-8, and particularly Clarke's note on "Joh 3:5".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain See the notes at Mat 3:11-12.
See the notes at Mat 3:11-12.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain See Matthew iii. 11. That baptism cannot be valid,…
See Matthew iii. 11. That baptism cannot be valid, in which the name of the Holy Ghost only is invoked. For, the tradition concerning life-giving grace, must be preserved entire. To add or to omit any thing, may exclude from life everlasting. For, as we believe, so also are we baptized, in the name of the Father, and of the Son, and of the Holy Ghost. (St. Basil, lib. de Spirit. Sanc. chap. xxii.) --- Fire. This is a metaphor, to signify the Holy Ghost and his gifts, particularly the fire of divine love to the expiation of sins, and is very common in Scripture. Sometimes also he is represented by water, as in St. John iv. 10, et dein. and vii. 38.-9; Isaias xliv. &c. &c. Hence, in the hymn to the Holy Ghost, the Church uses both figures. Thou who art call’d the Paraclete,
Best gift of God above,
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The living Spring, the living Fire,
Sweet unction and love.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain John answered--either to the deputation from Jerusalem (see Joh…
John answered--either to the deputation from Jerusalem (see Joh 1:19, &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on Mat 3:10.)
saying unto them all--in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!
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one mightier than I--"the Mighter than I."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 16-18. See notes on Mat_3:11-12.
16-18. See notes on Mat_3:11-12.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. John answered] The answer, as we find from…
16. John answered] The answer, as we find from Joh_1:19-28, was given in its most definite form to a Pharisaic deputation of Priests and Levites, who were despatched by the Sanhedrin expressly to ask him to define his claims.
one mightier] Rather, the stronger than I.
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the latchet] i. e. the thong. The word, now obsolete in this sense, is from the same root perhaps as the Latin laqueus (Ital. laccio, Portug. lazzo, old French lacs, Fr. lacet, Engl. lace).
shoes] Rather, sandals.
to unloose] In Mat_3:11 it is ‘to carry his sandals;’ i. e. I am not adequate to be his humblest slave.
baptize you with the Holy Ghost and with fire] Rather, in the Holy Ghost and fire. The preposition en distinguishes between the mere instrumentality of the water, and the spiritual element whereby and wherein the child of the kingdom is baptized. This baptism by the Spirit had been foretold in Isa_44:3; Joe_2:28. Its first obvious fulfilment was at Pentecost (Act_1:5; Act_2:3) and subsequent outpourings after baptism (Act_11:15-16). But it is fulfilled without visible supernatural signs to all Christians (1Co_6:11; “by one Spirit are we all baptized into one body,” 1Co_12:13).
and with fire] In its first and most literal sense the allusion is to the fiery tongues of Pentecost (Act_2:3); but the secondary and metaphoric allusion is to the burning zeal and illuminating light of the Spirit. St Jerome sees a further allusion to fiery trials (Luk_12:49; Mar_9:49; 1Pe_4:12) and to the fire of judgment (1Co_3:13); but these allusions cannot be regarded as certain.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I indeed baptize you with water; but One mightier…
I indeed baptize you with water; but One mightier than I cometh. To refute this growing conviction that he was the Messiah, John tells the people plainly tidal Another far greater than he was coming. He, John, certainly washed (baptized) those who came to him, but his washing was merely symbolicalit could not purify them; his work had been to stir them up to repentance, to arouse them to change their lives. But the One who was coming, before whom he (John) was unworthy to stand and perform the humblest menial office, that great One should baptize too, but his baptism would be a very different thing. He shall baptize you with the Holy Ghost. There was, indeed, a difference between John"s baptism and the baptism of the Messiah who was to come after him. John could do no more with his words and symbol baptism than rouse the people to struggle after repentance and a change of heart and life, while Messiah would furnish to men the influence from above, that was really needed in order to purity of heart and life. He would procure and pour out the influence of the Divine Spirit. (see Dr. Morrison, Mar_1:8) And with fire. Not with punitive fire, which interpretation would be quite alien from the context here. Those expositors who have adopted this meaning of the fire here have been most likely influenced by the mention of the unquenchable fire in the next sentence. The fire which was to enter into Messiah"s baptism was rather the flame of purification. So we read of the coal of fire taken from off the altar and laid on the mouth of Isaiah the prophet. (Isa_6:6, Isa_6:7) "With fire," writes Bishop Wordsworth, "to purify, illumine, transform, inflame with holy fervor and zeal, and carry upward, as Elijah was carried up to heaven in a chariot of fire."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I indeed baptize you with water
Luk_3:16
I indeed baptize you with water
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Significance of Johns baptism
1.
Johns baptism was a carrying on of the office of the law. Neither repentance avails without grace, nor grace without repentance; for repentance must first condemn sin, that grace may blot it out. So then John, becoming a type of the law, baptized to repentance, Christ to grace.
2. Johns baptism was higher than Jewish rites, but imperfect. Moses baptized, but with water, and before this, in the cloud and in the sea; but this was typically, as St. Paul also pronounces the sea a type of the water, the cloud a type of the Spirit, the manna a type of the bread of life, the drink a type-of the heavenly draught. John also baptized, and he no longer Judaically, for he baptized not with water only, but to repentance; but not as yet altogether spiritually, for it is not added with the Spirit. The perfection of Christs Baptism, which Johns lacked, is that it is with the Spirit.
3. Johns baptism was preparatory and initiatory to the gospel. He baptized not with the Spirit, but with water; because, unable to remit sins, he washed the bodies of the baptized with water, but not their hearts with forgiveness. Why then did he baptize, since by baptism he did not free from sin, except that maintaining the order of his precursorial office, he, who by his birth had gone before His birth, should by baptizing also go before the Baptism of the Lord? And he who by preaching had been made the precursor of Christ, should by baptizing also be His precursor through the image of His Sacrament. (E. B. Pusey, D. D.)
I indeed baptize you with water
The symbol must be interpreted by the circle of ideas in which John moved, and which he variously expressed. Its suggestive cause is as hard to determine as it is unimportant. The rite may have formal affinities with the lustrations of the Essenes or the ablutions of proselytes; but it has a material significance of its own. John placed it in a relation with confession of sin and repentance, that made it the symbol of certain spiritual realities--evil recognized and repudiated; good perceived and chosen. In this connection its use may have been suggested by such words as, Wash you, make you clean, or, In that day there shall be a fountain opened, &c. (Zec_13:1). But his baptism was the symbol of another and no less significant fact; the baptized were not simply the penitent, but the expectant, men consecrated to a great hope. And so John was but true to the best genius of his people when he made his baptism represent, not simply an individual change, but a social fact--entrance into a society prepared for the kingdom which was at hand. The baptism unto repentance was also a baptism unto hope: as the first, it was the sign of a renounced past; as the second, it was the symbol of a new future. The Baptists idea of this new future was embodied in the phrase, the kingdom of heaven. He could indifferently say, The kingdom of heaven is at hand, and, After me cometh One mightier than I. He loved indeed to contrast his own meanness and the Kings greatness. He was not worthy to bear His sandals, to loose His shoes latchet. He was but the friend of the Bridegroom; the Bridegroom was to come. He only baptized with water, the mighty One who was coming would baptize with the Holy Ghost and with fire. (A. M. Fairbairn, D. D.)
Humility the test of a great man
I believe the first test of a truly great man is his humility. I do not mean by humility doubt of his own power, or hesitation of speaking his opinions; but a right understanding of the relation between what he can do and say, and the rest of the worlds sayings and doings. All great men act only know their business, but usually know that they know it; and are not only right in their main opinions, but they usually know that they are right in them, only they do not think much of themselves on that account. Arnolfo knows he can build a good dome at Florence; Albert Durer writes calmly to one who has found fault with his work, It cannot be better done; Sir Isaac Newton knows that he has worked out a problem or two that would have puzzled anybody else; only they do not expect their fellow-men, therefore, to fall down and worship them. They have a curious under-sense of powerlessness, feeling that the greatness is not in them, but through them; that they could not do or be anything else than God made them--and they see something Divine and God-made in every other man they meet, and are endlessly, foolishly, incredibly merciful. (John Ruskin.)
Humility beautifies
A just and reasonable modesty does not only recommend eloquence, but sets off every great talent which a man can be possessed of. It heightens all the virtues which it accompanies. Like the shades in paintings it raises and rounds every figure, and makes the colours more beautiful, though not so glaring as they would be without. (Addison.)
Adult and infant baptism
A river of baptism ought to be a river of death. You are baptized in the Jordan. How? Need we then care how? As antiquarians we would like to know how John the baptizer dealt with those who came to him: we would like to know whether they were dipped in the stream, or whether water was poured upon them from the stream. But now, ask your own conscientious affections whether the answer to this question, spiritually, is worth one sixpence to us, or, at any rate, of special importance? It is not. As antiquarians, it is very interesting to us, and we feel sure that if we knew the outward literal truth, we should get some suggestion from it. But we know at least this: the people that John baptized, and that disciples of Jesus baptized, were adults. That is clear enough. Well, then, if at that time adults were baptized, surely circumstances may occur again in which any rational person will allow that adults may again be baptized. The truth is, that it was not man that invented infant-baptism, but through the Lord Gods providence at, as we think, the suggestion of His Spirit, that it arose. When people had been baptized, and children were born to them, that they never would let grow up into the heathen state in which they themselves had been when they were baptized, how natural that they should, by a water-rite, adapted from the rite with which they were familiar, hallow these children to the Lord God! What are we baptized for, by the Holy Spirit, into a new life, but that our old life may perish? I wish my old life, a man may say, to be taken from me by the Jordan and carried down to the Dead Sea as soon as possible. Oh, let me be utterly rid of it; let my God save me by the death of the old man and the resurrection of the new. All that is outward is of value only for its significance and its suggestiveness. (T. T. Lynch.)
One mightier than I cometh
Expectation
And what is the man who, having no expectations, is always casting back his thoughts into a retrospect? Almost universally a melancholy man. And what is the man who sees nothing but the present? A drudge in his work, and a sensualist in his pleasures. But what is the man who throws himself into that which is beyond him? At least, an energetic man, and, if he be a Christian, a happy one. Have you never observed that every ones character is determined by what he is living up to? Why is the Mahommedan an idle and self-indulgent man? Because he lives up to a corporeal, and indolent, and sensuous heaven. Why is the Brahmin a man of apathy? Because, after all his transmigrations, he has nothing to expect--according to his creed--but annihilation, absolute annihilation. Whydoes the believer grow holy and loving, but because he is always realizing in his mind the heaven of holiness and love to which he is going? Certainly, expectation is a duty. But God has done with this faculty of expectation, what He has done with all the natural powers and habits of the human mind--He has sanctified it, and elevated it. And this is the way God has done it--He has thrown into it first, truth, then affection, and then great delight,so He has made it hope. What is it? Expectation with desire. It is quite certain that God intended that man should be ruled by hope. The seed of the woman shall bruise the serpents head. Observe, at once, the mind was sent off into the future for its comfort. It was the same with Abraham--he had nothing, he was to have everything. The Jews lived by their prophecies. Nor less, but rather more, it is the key of the New Testament. What the Messiah of Bethlehem was under the former dispensation, Christ made the Holy Ghost to His disciples. Wait, wait till you receive the promises. And now what is the aim, the consolation, the theme, the life of the whole Church, but the coming back of her dear Lord? But what I wish you to notice in this long line of expectation is, that the next thing in the succession is always greater and better than that which preceded it. Davids reign was one appointed in the prospective; but Davids reign was only the shadow of the higher empire of Christ. Zions power and beauty were predicted; but chiefly as the type of the Church of the gospel. The gospel itself was infinitely greater than all its foreshowing; Jesus was a greater prophet than Moses. And we have Christs own warrant to say that the Holy Ghost was a larger gift to the Church than even His own personal presence--more pervasive, more effective. And then higher and higher still, in ranges where the mind loses itself in floods of glory, the swelling tide rolls on and never stops. If you could read it so, brethren, whenever anything happy comes to you--an answered prayer, a gift of God--you may always hear it--saying, I am only a pledge of something else; there is something better than I am behind. One mightier than I cometh. Why it should have pleased God to place everything in such a scale of ever-ascending grandeur and goodness, we can only faintly glimpse. But, assuredly, it is always exalting Him in His unapproachable height, while it is always humbling us in our sense of ignorance and preparation. (J. Vaughan, M. A.)
The latchet of whose shoes
Loosing the shoe-latchet
I. NO FORM OF HOLY SERVICE IS TO BE LIGHTLY SET BY.
1. Little works for Christ, little shoe-bearings and latchet-loosings, often have more of the childs spirit in them than greater works. Outside, in the streets, a mans companion will do him a kindness, and the action performed is friendly; but for filial acts you must look inside the house. There the child does not lend money to its father, or negotiate business, yet in his little acts there is more sonship. Who is it that comes to meet father when the day is over? and what is the action which often indicates childhoods love? See the little child come tottering forward with fathers slippers, and run away with his boots as he puts them off. The service is little, but it is loving and filial, and has more of filial affection in it than the servants bringing in the meal, or preparing the bed, or any other more essential service. It gives the little one great pleasure, and expresses his love. So also in little acts for Jesus.
2. In little acts for Christ it is always to be remembered that the little things are as necessary to be done as the greater acts. If Christs feet be not washed, if His sandals be not unloosed, He may suffer and His feet may be lamed, so that a journey may be shortened, and many villages may miss the blessing of His presence. So with other minor things. We remember the old story of the losing of the battle through the missing of a single nail in a horse-shoe, and peradventure up to this moment the Church may have lost her battle for Christ, because some minor work which ought to have been done for Jesus has been neglected. Many a cart comes to grief through inattention to the linch-pin. A very small matter turns an arrow aside from the target. Human destiny often turns upon a hinge so small as to be invisible. Never say within yourself, This is trivial. Nothing is trivial for the Lord. Never say, But this surely might be omitted without much loss. How knowest thou? If it be thy duty, He who allotted thee thy task knew what He did. Do not thou in any measure neglect any portion of His orders, for in all His commands there is consummate wisdom, and on thy part it will be wisdom to obey them, even to the jots and tittles.
3. Little things for Christ are often the best tests of the truth of our religion. Obedience in little things has much to do with the character of a servant. In small things lie the crucibles and the touchstones. The Goldsmiths Hall mark is a small affair, but you know true silver by 2:4. Mark also with regard to little works, that very often there is about them a degree of personal fellowship with Christ which is not seen in greater work. The smallest act of service done for Christ has an importance all its own.
5. God accepts our worship in little things. He cares no less for the turtledove offering than for the sacrifice of bullocks and rams.
II. OUR OWN UNWORTHINESS. We are sure to feel this when we come practically into contact with any real Christian service. Let a man begin earnestly to work for the Lord Jesus, and he will soon find out that he is unworthy of the meanest place in the employ of one so gracious.
1. When we recollect what we used to be.
2. When we recollect what we are.
3. Have we not to confess, in looking upon what we have done for Christ, that we have far too much eye to self in our conduct?
4. Because, when we have gone to the lowest, Jesus always goes lower down than we have done.
III. THIS OUGHT TO STIMULATE, NOT DISCOURAGE US. Since I do so badly when I do my best, I will always do my utmost. Since it comes to so little when the most is done, I will at least do the most. (C. H. Spurgeon.)
Latchet
The sandals were of hard leather, and were fastened on with straps; the leather of which was doubtless then, as now, the skin of the camel or hyena. (E. Stapfer, D. D.)
He shall baptize you with the Holy Ghost and with fire
The promise of a baptism of fire
When John the Baptist was going round Judaea, shaking the hearts of the people with a call to repent, they said, Surely this must be the Messiah for whom we have waited so long. No, said the strong-spoken man, I am not; the Christ but One mightier than I cometh; He shall baptize you with the Holy Ghost and with fire. This last expression might have conveyed some idea of material burning to any people but Jews; but in their minds it would awaken other thoughts. It would recall the scene when their father Abraham asked Him who promised that he should inherit the land, Lord, whereby shall I know that I shall inherit it? The answer came thus: he was standing under the open sky at night, watching by chosen sacrifices, when, Behold a smoking furnace, &c. (Gen_15:17). It would recall the fire which Moses saw in the bush; the fire which came in the day of Israels deliverance, as a light on their way; the fire which descended on the Tabernacle; which shone in the Shekinah; which touched the lips of Isaiah; which flamed in the visions of Ezekiel; and which was again promised to Zion, not only in her public, but in her family, shrines, when the Lord will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night. In the promise of a baptism of fire they would at once recognize the approach of new manifestations of the power and presence of God; for that was ever the purport of this appearance in the days of the right hand of the Most High. (W. Arthur, M. A.)
The baptism of the Spirit
I. NATURE OF THE BAPTISM PROMISED. Johns baptism was introductory and transitional; Christs was to be spiritual, quickening, and searching. Apparent mixture of metaphors. Baptism means cleansing, and fire means warmth. How can warmth cleanse? No heart is pure that is not passionate, no virtue safe that is not enthusiastic. And such an enthusiastic virtue (and much more) Christ came to introduce. The baptism of the Holy Ghost and of fire comes upon all--either for sanctification or destruction, according to the way in which it is received.
II. THE NEED OF SUCH A BAPTISM.
1. It was needed in the time of John. What was wanted was a moral power that should at once
(1) Enlighten;
(2) Convince;
(3) Convert;
(4) Inspire with well-founded hope.
2. Such a baptism is needed now.
(1) In the Church;
(2) In the world.
III. THE ONLY SOURCE WHENCE SUCH A BAPTISM COULD COME.
1. From heaven.
2. Through Christ.
IV. THE BAPTISM BESTOWED. On the day of Pentecost there was the baptism of the Holy Ghost. The world received a new life. There was also the baptism of fire in the destruction of Jerusalem, and the overthrow of Rome. Every genuine revival a baptism of the Holy Ghost. Every time of sore national distress or humiliation a baptism of fire.
V. A PERSONAL QUESTION. Have we been baptized by the Spirit? Such a baptism is--
1. Needful.
2. Possible. Test: Are we bringing forth the fruits of the Spirit? Gal_5:22-23.)
VI. A PRESSING DUTY. To pray for the baptism of the Spirit, on ourselves, on the whole Church of God, and on the world.
VII. A WORD OF WARNING. There will be a baptism of fire for individuals and nations that despise the warnings of the Spirit. (E. W. Wilson.)
The Spirits Baptism
Baptism of the Spirit.
(1) Of truth, to enlighten us;
(2) of power, to renew;
(3) of grace, to comfort;
(4) of love, to unite. (W. H. Van Doren, D. D.)
Inward fire
For us to be baptized with the Holy Ghost is to be baptized with fire. The existence within us of false tendency and proclivity makes it a flame. Once let it fall on us, and straightway there is turmoil; straightway some hot work begins. Here is a man wholly at ease and quiet in a pleasant paradise--though it be a fools paradise of self-content and free self-gratification; but a breath from on high stirs in him at last, a breath of higher impulse and inspiration; and now a struggle sets in, in which the soul sways to and fro, and burnings of remorse and repentance are suffered, with daily self-reprovings and self-crucifixions. The man is no longer at peace with himself, but in a great heat of controversy; no longer a tranquil universe, but a troubled conjunction of antagonisms. His life becomes, as the Scripture represents it, a battle, a warfare. A fire of discontent is kindled within him; there rages in him the flame of a conflict between the Spirit and the flesh. When Christ began of old to baptize with the Holy Ghost, it was a baptism of fire. And even so is it still. The stirring within man of the better self, of the Spirit from above, is invariably more or less with confused noise and garments rolled in blood. Our God, when He touches us, is a consuming fire. Not out of Christ, as we have it explained sometimes, but in Christ; for from the God in Christ proceeds the Spirit; and where the Spirit breathes in human breasts there is burning. (S. A. Tipple.)
Fire purifies everything
Louis XIV. had granted a pardon to a nobleman who had committed some very great crime. M. Voisin, the Chancellor, ran to him in his closet, and exclaimed, Sire, you cannot pardon a person in the situation of M--. I have promised him, replied the King, who was ever impatient of contradiction; go and fetch the great seal. But, sire--. Pray, sir, do as I order you. The Chancellor returns with the seals; Louis applies them himself to the instrument containing the pardon, and gives them again to the Chancellor. They are polluted now, sire, exclaims the intrepid and excellent magistrate, pushing them from him on the table; I cannot take them again. What an impracticable man! cries the monarch, and throws the pardon into the fire. I will now, sire, take them again, said the Chancellor; the fire, you know, purifies everything. (Baxendales Anecdotes.)
Johns baptism inferior to Christs
The inferiority of the baptism of John to Christian baptism is declared by the holy Baptist himself. This difference (water … Holy Ghost) he alleges as the proof of his own inferiority to his Lord, and as resulting from it. This difference our Lord also inculcated (Act_1:11), when He instituted His own baptism. The baptism of John was preparatory, the Baptism of Christ perfective; the baptism of John invited to repentance, the Baptism of Christ gave grace upon repentance; the baptism of John stood on the confines of the promised land, was allowed to see it, led men to the borders of it, guided them to it, but itself brought them not into it; higher than the law, as he whose baptism it was, was greater than any born of the sons of men, yet less also than the least in the kingdom of heaven; greater than the baptisms of the law, as being nearer to the Redeemer, but yet restrained within the precursorial office, still a shadow of the good things to come, not the reality itself, though brought so near to the Sun of Righteousness as all but to be kindled with His beams, as all but to convey that which could only be conveyed by Him in whom alone, as being God as well as man, we could be reborn as sons of God; who alone shed His precious blood for the sins of the whole world, and in baptism washes and cleanser His Church with it. (E. B.Pusey, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain Mat 3:2; Mar 1:7-8; Luk 3:16. “I indeed baptize…
CHAPTER 5
THE BAPTISM WHICH JESUS GIVES CONTRASTED WITH THAT OF JOHN
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Mat 3:2; Mar 1:7-8; Luk 3:16. “I indeed baptize you with water unto repentance; but the One coming after me is more powerful than I, whose sandals I am unworthy to carry; He will baptize you with the Holy Ghost and fire.” John and all other authentic preachers of the gospel administer the symbolic baptism with water, not only in this way sealing the covenant of repentance, but beautifully typifying the real baptism which Jesus gives with the Holy Ghost. Whereas, Matthew and Mark give us here the statement en hudati, the dative of instrumentality, showing up the fact that John used the water in an instrumental way, Luke simply says men hudati baptizo humas — i.e., “I indeed baptize you with water” — omitting the preposition en, as you see, confirming the fact that hudati is the dative of instrumentality, clearly and unequivocally involving the conclusion that John handled the water instead of the people. This preposition en in this passage — used by Matthew and Mark and omitted by Luke — has several meanings, among which “in” and “with” are most prominent. God forbid that any one should think I want to encourage controversy in a matter so small and unessential as the quantity of water and the manner of its application! You read the Word of the Lord, and be sure you satisfy your conscience. (1Pe 3:21.) We also have, in certain localities, a controversy involving the fire phase of our Savior’s baptism. Here, with the inspired Greek under my eye, I see that Matthew and Luke give us, “He will baptize you with the Holy Ghost and fire,” while Mark omits the fire altogether, simply stating, “He will baptize you with the Holy Ghost,” clearly involving the conclusion that the fire normally inheres in the Holy Spirit — i.e., is inseparable from Him: “God is a consuming fire.” (Heb 12:18.) You know the Holy Ghost is none other than very and eternal God; therefore, when you receive the Holy Ghost, you receive the baptism of fire:
“For He is like a refiner’s fire, and like fuller’s soap.” (Mal 3:2.)
Thus, fire and soap being the great purifiers, are here associated, denotative of that wonderful purification which the Holy Spirit always executes when you receive Him into your hearts. The teaching of a fiery baptism, separate and distinct from that of the Holy Spirit, antagonizes Eph 4:3, where Paul certifies that there is one, and only one, baptism in the gracious economy, the fire not being a separate and distinct baptism, but a concomitant of the Spirit; while the ordinance with water is not intrinsically a baptism, but symbolically typifies the real baptism of the Holy Spirit administered by our Savior. In connection with these facts, it is pertinent to consider 2Ti 1:6 :
“On account of which cause, I remind thee to revive and refire the gracious gift of God which is in thee for the laying on of my hands.”
The English word here, “stir up,” is anazopurein, which is a compound from ana, re; zao, life; pur, fire. Hence you see that the plain meaning of this triple Greek compound is “revive” and “refire.” We receive spiritual life in regeneration, but frequently need reviving, and will till this mortal puts on immortality.
We receive the fire of the Holy Ghost in sanctification, which should be revived and renewed, ever and anon, throughout our pilgrimage. You take food to revive your physical life, as otherwise it would evanesce, and you would die. You frequently put on fuel, stir up, and renew the fire, as otherwise it would go out, and you would freeze out in the North-pole atmosphere of this wintry world. Let us not get wise above what is written; but take the plain Word of the Lord in every Case, and you will keep out of these tangles, in which Satan is so fond of perplexing the people of God. There is no danger of getting too much life and too much fire if you get it from God. Man has fox-fire, the devil has hell-fire, and God has heavenly-fire. The Holy Ghost is God. If you seek a baptismal fire separate from the Spirit, you open the door for men and devils to deceive you with their “strange fire,” for which Nadab and Abihu, the sons of Aaron, fell dead when they offered it to the Lord. So beware, lest you offer strange fire to the Lord, and fall dead spiritually, as we seriously fear some are doing. If you seek any blessing separate from God, you run headlong into fanaticism. Feel perfectly free to get revived and fired all you possibly can, but get it all from God, remembering, amid all that God says, there is but one baptism. (Eph 5:4.)
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:16 I’m not even worthy to be his slave…
3:16 I’m not even worthy to be his slave and untie the straps of his sandals: The untying of sandals was done only by slaves (to make this connection clear, the NLT adds be his slave and). John thus greatly honored the Messiah. • baptize you with the Holy Spirit and with fire: The Old Testament prophets predicted that in the last days, God would pour out his Spirit on his people (Isa 32:15, Ezek 36:28-29; Joel 2:28). This prophecy was at least partially fulfilled on the day of Pentecost (Acts 2). Fire is an image of judgment (see Luke 3:9); it also has the power to cleanse and refine God’s people (see 1 Cor 3:10-15; cp. Isa 4:4; Mal 3:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.