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Quotes & Notes on:
Matthew 3:11
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John Wesley's Notes:
He shall baptize you with the Holy Ghost and with fire-He
shall fill you with the Holy Ghost, inflaming your hearts with that fire
of love, which many waters cannot quench. And this was done, even with a
visible appearance as of fire, on the day of pentecost.
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Treasury of Scripture Knowledge:
* baptize. Mt 3:6; Mr 1:4,8; Lu 3:3,16; Joh 1:26,33; Ac 1:5; 11:16;
13:24; 19:4
* but. Lu 1:17; Joh 1:15,26,27,30; 3:23-36
* whose. Mr 1:7; Lu 7:6,7; Ac 13:25; Eph 3:8; 1Pe 5:5
* he shall. Isa 4:4; 44:3; 59:20,21; Zec 13:9; Mal 3:2-4; Mr 1:8; Lu
3:16 Joh 1:33; Ac 1:5; 2:2-4; 11:15,16; 1Co 12:13; Ga 3:27,28
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Adam Clarke's Commentary:
But he that cometh after me] Or, I coming after me, who is now on
his way, and will shortly make his appearance. Jesus Christ began his
ministry when he was thirty years of age, Lu 3:23, which was the age
appointed by the law, Nu 4:3. John the Baptist was born about six months
before Christ; and, as he began his public ministry when thirty years of
age, then this coming after refers to six months after the commencement
of John's public preaching, at which time Christ entered upon his.
Whose shoes I am not worthy to bear] This saying is expressive of the
most profound humility and reverence. To put on, take off, and carry the
shoes of their masters, was, not only among the Jews, but also among the
Greeks and Romans, the work of the vilest slaves. This is amply proved
by Kypke, from Arrian, Plutarch, and the Babylonian Talmud.
With the Holy Ghost, and with fire] That the influences of the Spirit of
God are here designed, needs but little proof. Christ's religion was to
be a spiritual religion, and was to have its seat in the heart. Outward
precepts, however well they might describe, could not produce inward
spirituality. This was the province of the Spirit of God, and of it
alone; therefore he is represented here under the similitude of fire,
because he was to illuminate and invigorate the soul, penetrate every
part, and assimilate the whole to the image of the God of glory. See on
Joh 3:5.
With fire] kai puri. This is wanting in E. S. (two MSS. one of the
ninth, the other of the tenth century) eight others, and many
Evangelistaria, and in some versions and printed editions; but it is
found in the parallel place, Lu 3:16, and in the most authentic MSS. and
versions. It was probably the different interpretations given of it by
the fathers that caused some transcribers to leave it out of their
copies.
The baptism of fire has been differently understood among the primitive
fathers. Some say, it means the tribulations, crosses, and afflictions,
which believers in Christ are called to pass through. Hence the author
of the Opus Imperfectum, on Matthew, says, that there are three sorts of
baptism, 1. that of water; 2. that of the Holy Ghost; and, 3. that of
tribulations and afflictions, represented under the notion of fire. He
observes farther, that our blessed Lord went through these three
baptisms: 1. That of water, he received from the hands of John. 2. That
of the Holy Spirit he received from the Father. And, 3. That of fire, he
had in his contest with Satan in the desert. St. Chrysostom says; it
means the superabundant graces of the Spirit. Basil and Theophilus
explain it of the fire of hell. Cyril, Jerome, and others, understand by
it the descent of the Holy Spirit, on the day of pentecost.
Hilary says, it means a fire that the righteous must pass through in the
day of judgment, to purify them from such defilements as necessarily
cleaved to them here, and with which they could not be admitted into
glory.
Ambrose says, this baptism shall be administered at the gate of
paradise, by John Baptist; and he thinks that this is what is meant by
the flaming sword, Ge 3:24.
Origen and Lactantius conceive it to be a river of fire, at the gate of
heaven, something similar to the Phlegethon of the heathens; but they
observe, that when the righteous come to pass over, the liquid flames
shall divide, and give them a free passage: that Christ shall stand on
the brink of it, and receive through the flames all those, and none but
those, who have received in this world the baptism of water in his name:
and that this baptism is for those who, having received the faith of
Christ, have not, in every respect, lived conformably to it; for, though
they laid the good foundation, yet they built hay, straw, and stubble
upon it, and this work of theirs must be tried, and destroyed by this
fire. This, they think, is St. Paul's meaning, 1Co 3:13-15. If any man
build on this foundation (viz. Jesus Christ) gold, silver, precious
stones, wood, hay, stubble; every man's work shall be made manifest: and
the fire shall try every man's work, of what sort it is.-If any man's
work be burnt, he shall suffer loss: but he himself shall be saved; yet
so as BY FIRE. From this fire, understood in this way, the fathers of
the following ages, and the schoolmen, formed the famous and lucrative
doctrine of PURGATORY. Some in the primitive Church thought that fire
should be, in some way or other, joined to the water in baptism; and it
is supposed that they administered it by causing the person to pass
between two fires, or to leap through the flame; or by having a torch,
or lighted candle, present. Thus have those called Doctors of the Church
trifled. The exposition which I have given, I believe to be the only
genuine one.
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Family Bible Notes:
He; Jesus Christ. Not worthy; though among all who were born of women
none were greater in condition and honor than John. Mt 11:11, yet so
much greater was Jesus Christ, even in his deepest humiliation, that
John was not worthy to untie, or carry his shoe. Holy Ghost; by his
Spirit he will purify all who believe in him, as gold is purified by the
fire. The greatest and most honorable among men are so much less
honorable than the Lord Jesus Christ, that they are not worthy to
perform for him the most lowly service
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1599 Geneva Bible Notes:
We may neither dwell upon the signs which God has ordained as means to
lead us into our salvation, neither upon those that minister them: but
we must climb up to the matter itself, that is to say, to Christ, who
inwardly works that effectually, which is outwardly signified to us. (l)
The outward sign reminds us of this, that we must change our lives and
become better, assuring us as by a seal, that we are ingrafted into
Christ; by which our old man dies and the new man rises up; Ro 6:4.
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People's New Testament Commentary:
I indeed baptize you with water unto repentance. His baptism was
only a water baptism. The King could send the Holy Spirit, and give a
mightier baptism, in addition to the outward baptism.
Mightier than I. In that he can perform all that I only promise.
Whose shoes I am not worthy to bear. The duty of a slave, or one greatly
inferior in rank. In the Orient sandals are generally removed on
entering a house, and left in charge of a servant, who brings them again
when needed. So humble was John, compared with the King, that he was
hardly worthy to be his servant.
He shall baptize with the Holy Spirit. In order to know what is meant we
must refer to the fulfillment. On the day of Pentecost occurred such a
baptism, the first so recognized in the New Testament. Then the spirits
of the apostles were overwhelmed by the Divine Spirit, so that they
spoke as he gave them utterance. It was Christ who "shed forth" the
baptism of that occasion. This would be plainer had the Greek en, here
rendered "with," has been rendered "in," after the word baptize. Of the
2,600 occurrences of en in the Greek New Testament, it is rendered "in"
in the Common Version 2,045 times. The American Committee of Revisers in
the Revised Version (see margin) so render it in connection with the
word baptize, and are doubtless right. These great scholars, mostly
learned Pedo-baptists, would say, "Baptize in water," "Baptize in the
Holy Spirit."
And with fire. The term fire is used in Mt 3:10, and there means a
destroying agency; it is used again in Mt 3:12 in the same sense; it is
used in Mt 3:11, also, the intervening verse, and must be used in
exactly the same sense as in the other two verses. It cannot mean a
curse in Mt 3:10,12, and a blessing in Mt 3:11, without a word of
explanation. It is strange, therefore, that all commentators should not
agree that the baptism of fire is a baptism of trial and suffering.
There were two classes before John. Some would repent and be baptized
finally in the Holy Spirit; there were others who would remain
impenitent, and be baptized in the awful trials that would come upon
Israel. Mt 3:12 explains this. John says in it that there is the wheat
and the chaff; one shall be gathered into the garner and the other
burned.
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Robertson's Word Pictures:
Mightier than I (ischuroteros mou). Ablative after the
comparative adjective. His baptism is water baptism, but the Coming One
"will baptize in the Holy Spirit and fire." "Life in the coming age is
in the sphere of the Spirit. Spirit and fire are coupled with one
preposition as a double baptism" (McNeile). Broadus takes "fire" in the
sense of separation like the use of the fan. As the humblest of servants
John felt unworthy to take off the sandals of the Coming One. About
bastazô see on Mt 8:17.
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Albert Barnes' Commentary:
Whose shoes I am not worthy to bear. The word here translated
shoes, has a signification different from what it has in our language.
At first, in order to keep the feet from the sharp stones, or the
burning sand, small pieces of wood were fastened to the soles of the
feet, called sandals. Leather, or skins of beasts dressed, afterwards
were used. The foot was not covered at all; but the sandal, or piece of
leather or wood, was bound by thongs.
The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a
raised heel and toe, as represented in some of the preceding cuts; and,
though often expensive and neat, it was usually a cheap, coarse, and
very clumsy article.
The people put off these when they entered a house, and put them on when
they left it. To loose and bind on sandals, on such occasions, was the
business of the lowest servants; and their office was to loose and carry
about their masters' sandals. The expression here, then, was an
expression of great humility; and John says that he was not worthy to be
the servant of Him who should come after him.
Shall baptize you. Shall send upon you the Holy Spirit. The Spirit of
God is frequently represented as being poured out upon his people, Pr
1:23; Isa 44:3; Joe 2:28,29; Ac 2:17,18. The baptism of the Holy Spirit
is the same, therefore, as the sending of his influences to convert,
purify, and guide the soul.
The Holy Ghost: The Third Person of the adorable Trinity, whose office
it is to enlighten, renew, sanctify, and comfort the soul. He was
promised by the Saviour to convince of sin, Joh 16:8. To enlighten or
teach the disciples, Joh 14:26; 16:13. To comfort them in the absence of
the Saviour, Joh 14:18; 16:7. To change the heart, Tit 3:5. To be
baptized with the Holy Ghost means, that the Messiah would send upon the
world a far more powerful and mighty influence than had attended the
preaching of John. Many more would be converted. A mighty change would
take place. His ministry would not affect the external life only, but
the heart, the motives, the soul; and produce rapid and permanent
changes in the lives of men. See Ac 2:17,18.
With fire. This expression has been very variously understood. Some have
supposed that he refers to the afflictions and persecutions with which
men would be tried under the gospel; others, that the word fire means
judgment or wrath. A part of his hearers he would baptize with the Holy
Ghost, but the wicked with fire and vengeance. Fire is a symbol of
vengeance. See Isa 5:24; 61:2; 66:24. If this be the meaning, as seems
to be probable, then John says that the ministry of the Messiah would be
far more powerful than his was. It would be more searching and trying;
and they who were not fitted to abide the test, would be cast into
eternal fire. Some have supposed, however, that by fire, here, he
intends to denote that his ministry would be refining, powerful,
purifying, as fire is sometimes an emblem of purity, Mal 3:2. It is
difficult to ascertain the precise meaning, further than that his
ministry would be very trying, purifying, searching. Multitudes would be
converted; and those who were not true penitents should not be able to
abide the trial, and should be driven away.
{u} "with the Holy Ghost" Ac 1:5
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Jamieson-Faussett Brown:
I indeed baptize you with water unto repentance--(See on JFB for
Mt 3:6);
but he that cometh after me is mightier than I--In Mark and Luke this is
more emphatic--"But there cometh the Mightier than I" (Mr 1:7; Lu 3:16).
whose shoes--sandals.
I am not worthy to bear--The sandals were tied and untied, and borne
about by the meanest servants.
he shall baptize you--the emphatic "He": "He it is," to the exclusion of
all others, "that shall baptize you."
with the Holy Ghost--"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; I am but the servant, but the Master is coming; I administer but the
outward symbol of purification; His it is, as His sole prerogative, to
dispense the inward reality. Beautiful spirit, distinguishing this
servant of Christ throughout!
and with fire--To take this as a distinct baptism from that of the
Spirit--a baptism of the impenitent with hell-fire--is exceedingly
unnatural. Yet this was the view of ORIGEN among the Fathers; and among
moderns, of NEANDER, MEYER, DE WETTE, and LANGE. Nor is it much better
to refer it to the fire of the great day, by which the earth and the
works that are therein shall be burned up. Clearly, as we think, it is
but the fiery character of the Spirit's operations upon the
soul-searching, consuming, refining, sublimating--as nearly all good
interpreters understand the words. And thus, in two successive clauses,
the two most familiar emblems--water and fire--are employed to set forth
the same purifying operations of the Holy Ghost upon the soul.
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Spurgeon Commentary:
John could plunge the penitent into water; but a greater than he must
baptize men into the Holy Ghost and into fire. Repentance is well
attended by washing in water; but the true baptism of the believer by
the Lord Jesus himself brings us into spiritual floods of holy fire.
John considered himself to be nothing more than a household slave,
unworthy of the office of removing his Master’s sandals; and his baptism
in water was as much inferior to the Spirit-baptism as a slave to his
lord. Jesus is the divine Lord who covers us with the fiery influences
of the Holy Spirit. Do we know this baptism? What is water-baptism
without it? What are all the Johns in the world, with their baptisms in
water, when compared with Jesus and his baptism into fire!
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William Burkitt's Notes:
In these words John declares the excellency
of Christ's person and ministry above his own.
As to his person, he owns that he was not worthy to carry his shoes
after him, or to perform the lowest offices of service for him.
And as to his office, he declares that Christ should not baptize as he
did, with water, but with the Holy Ghost and with fire; that is, should
plentifully pour down of the gifts and graces of the Holy Spirit upon
his proselytes, which, like fire, in their operation should purify their
hearts from sin, consuming their lusts, and corruptions: but at the same
time he has a fiery indignation, and flaming judgments, to destroy and
burn up impenitent sinners like combustible stubble.
Where Observe, How Christ is represented by one and the same metaphor of
the fire, in a way of comfort to his children, and in a way of terror
unto his enemies, he is a fire unto both: He sits in his church as a
refiner's fire; he is amongst his enemies as a consuming fire: a fire
for his church to tke comfort in, a fire for his enemies to perish by.
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Matthew Henry's Concise Commentary:
(No comment on this verse)
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The Fourfold Gospel:
I indeed baptize you in water unto repentance. That is, unto the
completion of your repentance. Repentance had to begin before the
baptism was administered. After the sinner repented, baptism consummated
his repentance, being the symbolic washing away of that from which he
had repented and the bringing of the candidate into the blessings
granted to the repentant (Mr 1:4; Lu 3:3).
But he that cometh after me, etc. See TFG for Mr 1:7.
He shall baptize you, etc. See TFG for Mr 1:8.
And in fire. Many learned commentators regard the expression "in fire"
as a mere amplification of the spiritual baptism added to express the
purging and purifying effects of that baptism, but the context forbids
this, for, in Mt 3:10, casting the unfruitful trees into the fire
represents the punishment of the wicked, and, in Mt 3:12 the burning of
the chaff with fire does the same, and consequently the baptizing in
fire of the intervening verse must, according to the force of the
context have the same reference. True, the expression "he will baptize
you in the Holy Spirit and with fire," does not separate the persons
addressed into two parties, and, if the context is disregarded, might be
understood as meaning that the same persons were to be baptized in both;
yet the context must not be disregarded, and it clearly separates them.
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