Exegetical and Hermeneutical Commentary of Luke 3:16
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:
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 3:11-12.
Fuente: Albert Barnes’ Notes on the Bible
Luk 3:16
I indeed baptize you with water
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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“.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
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 Johns preaching was but the sum of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. John answeredeither tothe deputation from Jerusalem (see Joh1:19, &c.), or on some other occasion, simply to removeimpressions derogatory to his blessed Master which he knew to betaking hold of the popular mind. (Also see on Mt3:10.)
saying unto themallin solemn protestation. So far from entertaining such athought as laying claim to the honors of Messiahship, the meanestservices I can render to that “Mightier than I that is comingafter me,” are too high an honor for me. Beautiful spirit,distinguishing this servant of Christ throughout!
one mightier than I“theMighter than I.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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 comments on Mt 3:11]
Fuente: John Gill’s Exposition of the Entire Bible
He that is mightier than I ( ). Like Mr 1:7, “the one mightier than I.” Ablative case () of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my John the Loyal). Compare Lu 3:16 with Mr 1:7f. and Mt 3:11f. for discussion of details. Luke has “fire” here after “baptize with the Holy Ghost” as Mt 3:11, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah’s coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke 3:17; Matt 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah’s Mission and so will far transcend the water baptism which marked the ministry of John.
Fuente: Robertson’s Word Pictures in the New Testament
One mightier [ ] . The definite article points to an expected personage. Hence better as Rev., he that is mightier.
Unloose [] . So also Mark; but Matthew bastasai, to bear. See on Mt 3:11.
Fuente: Vincent’s Word Studies in the New Testament
1) “John answered, saying unto them all,” (apekrinato legon pasin ho loannes) “John replied, repeatedly saying, to all,” to the mass who had come to hear him preach, the religious leaders, the common workmen, the publicans and the soldiers who were on the march, Luk 3:3-14.
2) I indeed baptize you with water,” (ego men hudati baptizo humas) “I surely immerse you all with and in water,” a thing I was sent from heaven to do, in preparing for the coming of the Christ, Isa 40:1-3; Joh 1:6; Joh 1:31-33.
3) “But one mightier than I cometh,” (erchetai de ho ischuroteros mou) “Yet, there comes one stronger than I am,” much mightier than I, Mat 3:11-12; Mar 1:7-8.
4) “The lachet of whose shoes I am not worthy to unloose:” (ou ouk eimi hikanos lusai ton himanta ton hupodematon autou) “Of whom I am not competent to loose the thong of his sandals,” or I am not worthy to be His humblest slave, to serve at His Majesty’s feet, an attitude of great humility, Luk 18:14.
5) “He shall baptize you,” (autos humas baptisei) “He will immerse you,” or submerge you all, you of all classes of society, religious people, publicans, common people, and soldiers, Luk 3:3-14.
6) “With the Holy Ghost and with fire:” (en pneumati hagio kai puri) “In and with the Holy Spirit and with or in fire,” the former to obedient believers, and the latter to obstinate unbelievers, Rom 8:14-16; 1Jn 4:13; Act 2:4; 2Th 1:8-9.
Fuente: Garner-Howes Baptist Commentary
16-18. See notes on Mat 3:11-12.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘John answered, saying to them all, “I indeed baptise you with water, but there comes he who is mightier than I, the latchet of whose sandals I am not worthy to unloose. He will baptise you in the Holy Spirit and in fire, Whose winnowing-fork is in his hand, thoroughly to cleanse his threshing-floor, and to gather the wheat into his garner, but the chaff he will burn up with unquenchable fire.”
John denies that he is the Messiah completely and effectively. He points out that he merely baptises with water, an act of symbolism which indicates to God that the person is seeking to be transformed by the Spirit. But that is all that he can do. One, however, is coming Who is far mightier than he is, One Whose sandals he is not fit to unstrap. Unstrapping sandals was seen as the task of a the meanest of slave, even of a non-Jewish slave (the feet were dirty and smelled). It was the one task that the disciple of a Rabbi could not be expected to demean himself to do. Yet, in the case of Jesus, John does not even see himself as worthy to do that.
‘One Who is mightier.’ We have already seen that Jesus was called ‘The Great’ without any limitation (Luk 1:32). Now He is ‘the Stronger One’. We can compare this with Luk 11:22 where Jesus as ‘the Stronger than he’ defeats and renders powerless Satan. There is a building up of new titles in order to describe the Coming One. John is a prophet, even another Elijah, but he pales into insignificance beside this ‘Stronger One’. There has never been anyone on earth who compares with Him.
And when He comes He will of Himself ‘drench’ men and women with the Holy Spirit and with fire (baptizo = inundate, overwhelm, drench and is here used as if fire was a liquid). In the text the association of the two is as close as can be, ‘drench in the Holy Spirit and fire’. The meaning of this is then immediately made clear. He will act as the divider of the people (compare Mat 7:13-14; Mat 13:49-51; Mat 25:31-46; Isa 66:22-24; Dan 12:1-2). With His winnowing fork, the fork used to toss the coarse grain into the air so as to separate the wheat from the chaff by means of the prevailing wind, He will separate them, gathering the righteous into His barn and destroying the non-righteous in burning and consuming flames. And it will be no good hoping that somehow it will not happen and that there may be a way of escape, for the flames which He will use are unquenchable.
That fire here primarily refers to the fire of judgment rather than fire of purifying would seem to be emphasised by the fact that fire all the way through refers to judgment. Vipers flee from fire. The unfruitful trees are burned in fire. The chaff is burned up with fire, and that in close association with ‘baptise in the Holy Spirit and fire’. But for the righteous it could also indicate a fire of purifying. There is something ominous about the fact that the same Holy Spirit can be a Spirit of life and purifying and a Spirit of burning and destruction (Isa 4:4). For part of the cleansing results from the removal of the unclean. When the gold is purified in the flames, the dross is removed and destroyed. (In the Old Testament the fires also both refined and destroyed. When His fires came some passed through them and were purified, others were destroyed in the same fires).
So the choice put before them is clear. They must either respond to the Spirit’s working in their lives, or face the judgment of God. If they do the one it must and will result in changed and transformed lives, if they do the other their end is destruction. If someone cavil at the mention of the Spirit’s work in connection with John’s preaching we have only to remember that John preaches as one who is full of the Holy Spirit. Thus any effectiveness he has comes through the Spirit’s working.
In the chiasmus these verses about the people, the tax collectors and the soldiers are paralleled with the earlier quotation from Isaiah in Luk 3:4-6. Here then is the way in which the way must be prepared, here is what must be carried into effect. Here is how they may ‘see the salvation of God’, for that salvation is found in the One Who is coming.
The idea of the Messiah as baptising in the Holy Spirit probably came to John from Isa 52:15 where the Exalted One of Luk 3:13 will ‘sprinkle the nations’, conjoined with Eze 36:25-27 where the sprinkling indicates the work of the Spirit in men’s hearts. He may then have connected this with Isa 32:15; Isa 44:1-6. If the Spirit of Moses could be passed on to the seventy elders, and Elijah could be involved in arranging the passing on of his Spirit to Elisha (2Ki 2:10), it is not a large step to the Messiah, Who is the Son of the Most High, passing on His Spirit to all His people, for all His people were going to be prophets (Joe 2:28-29).
John is not so unlike Jesus as is often suggested. It is easy when looking at the teaching of Jesus to only see the teaching that we like, but if we ignore His teaching on judgment we misrepresent Him. For Jesus’ teaching on judgment is even more severe than that of John. All the most fearsome of teaching comes on His lips (Luk 10:14; Luk 12:4; Luk 13:28; Luk 16:23-24; Mat 5:21-29; Mat 11:24; Mat 13:49-51; Mat 18:7-9; Mat 25:46; Mar 9:43-48)
Fuente: Commentary Series on the Bible by Peter Pett
Luk 3:16 . See on Mat 2:11 ; Mar 1:7 f.
.] “interrogare cupientibus,” Bengel.
] placed first for emphasis.
] Comp. Mar 1:7 ; Mar 7:25 ; Winer, p. 134 [E. T. 183 f.].
] he and no other.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16, 17. ] Mat 3:11-12 ; Mar 1:7-8 ; Joh 1:26-27 . The four accounts are cognate, but vary in expression and arrangement: Luk 3:17 is verbatim (except that is after and in Matt.) as Matthew.
Fuente: Henry Alford’s Greek Testament
Luk 3:16 . : might suggest frequent replies to various parties, uniform in tenor; but against this is the aorist , which suggests a single answer given once for all, to a full assembly, a formal solemn public declaration. On the Baptist’s statement in this and the following verse, vide on Mt. : against the idea of many commentators that the Holy Spirit and fire represent opposite effects on opposite classes saving and punitive Godet and Hahn press the omission of before , and take and to be kindred = fire the emblem of the Spirit as a purifier. They are right as to the affinity but not as to the function. The function in both cases is judicial. John refers to the Holy Wind and Fire of Judgment It is, however, not impossible that Lk. read an evangelic sense into John’s words.
Fuente: The Expositors Greek Testament by Robertson
baptize. App-115.
One = the One: i.e. He that is mightier.
latohet = thong, or lace.
shoes = sandals. A well-known proverb. Figure of speech Paroemia. App-6.
not. Greek ou. App-105.
worthy = fit.
with the Holy Ghost = with holy spirit. Greek pneuma hagion: i.e. power from on high, or with spiritual gifts. See App-101.
with fire. Because this was foretold as being among the things which were about to be fulfilled, had the nation repented. “This (Act 2:16) is that (Joe 2:30). “It symbolizes the judgments included in that day.
Fuente: Companion Bible Notes, Appendices and Graphics
16, 17.] Mat 3:11-12; Mar 1:7-8; Joh 1:26-27. The four accounts are cognate, but vary in expression and arrangement: Luk 3:17 is verbatim (except that is after and in Matt.) as Matthew.
Fuente: The Greek Testament
Luk 3:16. , answered) To those who were desiring to question him. Comp. Act 13:25, , As John fulfilled his course, he said, Whom think ye that I am? [implying that they were desiring to ask him the question].-) Castellio renders it adventat, approacheth.- , who is mightier than I) John was powerful: Luk 3:4-5; Luk 3:10-11, ch. Luk 1:17 [He shall go before Him in the spirit and power of Elias]: but Christ was much more so.- , and with fire) That fire in respect to believers denotes the fiery power of the Holy Spirit: with which comp. Isa 4:4. And indeed they were actually bathed and baptized in fire: Act 2:3; Act 1:5. Yet nevertheless it is not here as in Joh 3:5, where material water is meant; for in this passage material fire is not signified; since in John the water is named before the mention of the Spirit, whereas here the Spirit and fire are named together. In respect to the impenitent the fire denotes the fire of wrath spoken of in Luk 3:17. In a similar manner fire has a double signification in Mar 9:49, compared with the preceding verses.[35]
[35] Every one shall be salted with fire: believers with the purifactory fire of trials, unbelievers with the fire that is not quenched.-ED. and TRANSL.
Fuente: Gnomon of the New Testament
I indeed: Mat 3:11, Mar 1:7, Mar 1:8, Joh 1:26, Joh 1:33, Act 1:5, Act 11:16, Act 13:24, Act 13:25, Act 19:4, Act 19:5
he shall: Pro 1:23, Isa 32:15, Isa 44:3, Isa 44:4, Eze 36:25, Joe 2:28, Joe 2:29, Joh 7:38, Act 2:33, Act 10:44, Act 11:15, 1Co 12:13
and with: Isa 4:4, Zec 13:9, Mal 3:2, Mal 3:3, Act 2:3, Act 2:4, Act 2:17, Act 2:18
Reciprocal: Mat 3:6 – were Luk 1:32 – shall be great Luk 7:28 – Among Joh 1:15 – bare Joh 1:27 – whose Joh 1:30 – General Joh 7:39 – this spake Heb 6:2 – the doctrine
Fuente: The Treasury of Scripture Knowledge
6
John answered. The people had done their reasoning in their hearts, hence John had to be inspired to answer them. He did so by telling some of the differences between himself and “the Christ.” The first one he gave was the baptism each performed. John baptized with water only but the one coming next would baptize with the Holy Ghost (Spirit) and with fire. The first one by Jesus took place on the day of Pentecost and the subjects were the apostles. The second one will take place after the judgment and the subjects will be the disobedient persons of the earth. What he says about the shoes is to illustrate his sense of inferiority to Christ.
Fuente: Combined Bible Commentary
Luk 3:16-17. Comp, the accounts of Matthew and Mark, also Joh 1:26-27. The latter passage probably refers to a later interview with delegates from Jerusalem, though the language may have been used more than once.
With water, not in water, as in Mat 3:11.
In the Holy Spirit and fire. Not in fire of judgment, see on Mat 3:11. Notice the variations of with and in.The striking figure is repeated: Whose fan is in his hand, etc.
Fuente: A Popular Commentary on the New Testament
CHAPTER 5
THE BAPTISM WHICH JESUS GIVES CONTRASTED WITH THAT OF JOHN
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 Saviors 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 refiners fire, and like fullers 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.)