Luke 3:15

Luk_3:15

Whether he were the Christ or not

The Baptists attitude towards Christ

Observe here--

1.

How the extraordinariness of the Baptists person, the earnestness of his preaching, the acceptableness of his doctrine, and the exemplariness of his conversation, drew all persons to an admiration of him; insomuch that they began to think within themselves, whether he were not the Messiah Himself. He plainly tells them he was not, but only His servant, His harbinger, and forerunner.

2. The high opinion which John had of Christ. He is mightier than I; i.e., a person of greater authority, dignity, and excellency, than myself.

3. The humble and low estimation that the Baptist had of himself. The latchet of whose shoes I am not worthy to unloose: a proverbial speech, implying that he was unworthy to do the lowest offices, and meanest services for Christ. How well does humility of mind, a humble estimate and low opinion of themselves, become the messengers and ministers of Christ.

4. John does not only declare the dignity of Christs person, but the excellency of His office. He shall baptize you with the Holy Ghost and with fire. As if he had said, I only wash the body with water, but Christ cleanses the soul by the operation of His Holy Spirit, which is as fire in its effects, purifying the hearts of His people from sin, and consuming their lusts and corruptions; yet at the same time having fiery indignation, and flaming judgments, to destroy and burn up impenitent sinners like dry stubble. It is observable in Scripture, that Christ is represented by one and the same metaphor of fire, in a way of comfort to His children, and in a way of terror to His enemies; He is fire unto both. He sits in the hearts of His people as a refiners fire; He is amongst His enemies as a consuming fire: a fire for His Church to take comfort in, a fire for His enemies to perish by.

5. The Baptist compares Christ to a husbandman, and the Jewish Church to a barn-floor; the office of a husbandman is to thresh, fan, and winnow His corn, separating it from the chaff, preserving the one and consuming the other.

(1) The Church is Christs floor.

(2) This floor Christ will purge, and that thoroughly.

(3) The Word of Christ is the fan in His hand, by and with which He will thoroughly purge His floor.

The Church is compared to a floor, because of the mixture of good and bad in it, saints and sinners, hypocrites and sincere Christians, just as in a threshing-floor there is straw as well as grain, chaff as well as corn, tares as well as wheat, cockle and darnel as well as good seed. But Christ will purge His Church; purge it of its corruptions, without destroying its essence or existence, by the fan of His Holy Word, accompanied by the wing of discipline. (W. Burkitt, M. A.)

No true teacher can suffer himself to live upon mistaken impressions

The people mused whether John were the Christ or not. An unreal and self-seeking man would have turned this doubtfulness to his own account. This was Johns temptation. Jesus was tempted in one direction and John in another; but in each case the temptation was direct and real. Every ministry must be tempted, as must every Christian. Have you ever been tempted to regard yourself as some great one? Have you not covered up your poor and withering name with the reputation of strong and brilliant men? Have you not received applause for originalities which you have but quoted from others? Johns declaration concerning Christ is most remarkable. He says nothing about preaching the gospel or dying for the sins of the world, nor about the great evangelical mission; the declaration relates solely to baptism, and to the discrimination of character. But what a baptism! and what a discrimination! There can be no mistake about any man who has received the baptism of fire; the fire will either illuminate or consume him, so that he will be either a light shining afar, or a scorched and barren soul that has quenched the Spirit. Baptism by water can only be initial or symbolical; baptism by fire is the great testimony of God to the souls purification and acceptance. John points to two distinct uses of fire: Jesus will baptize with fire, and with fire unquenchable will He burn the chaff.

This is precisely what the gospel does. It is a savour of life unto life, or of death unto death. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 3:15-17. And as all the people were in expectation, &c. — The austerity of John’s life, the important subjects of his sermons, the fervency of his exhortations, and the freedom, impartiality, and courage with which he rebuked all classes of sinners, raised him very high in the esteem of the generality of people; insomuch that many began to be of opinion he might be the Messiah. And possibly the extraordinary events which had occurred thirty years before, namely, the vision which his father Zacharias had seen in the temple, the coming of the eastern sages to Jerusalem, the prophecies of Simeon, and the testimony of Anna, which doubtless would be fresh in the memories of many of them, and would all be applied to John, might strengthen that opinion. And, if John had aspired after grandeur, he might for a while have possessed honours greater than any of mankind could justly claim. But he was too upright and pious to assume a character which he had no right to, and therefore he declared plainly that he was not the Messiah, but one of the lowest of his servants; one sent to prepare his way before him. At the same time, to give his hearers a just idea of his Master’s dignity, he described the authority and efficacy of his ministry. John answered, saying, I indeed baptize you with water, &c. I am sent from God, and the message I bring is, that all ranks and orders of persons must repent. Withal, to impress this doctrine more deeply on their minds, I address their senses by baptizing all my disciples with water. But one mightier than I cometh — There is an infinitely greater prophet than I am, ready to appear, namely, the Messiah; the latchet of whose shoes I am not worthy to unloose — For whom I am not worthy to perform the meanest servile office. He shall baptize with the Holy Ghost and with fire — His baptism shall be unspeakably more efficacious than mine, for he will bestow on you the gifts and graces of his Holy Spirit. Whose fan is in his hand — See this and the preceding verse explained at large, in the notes on Mat 3:11-12.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_3:15-20

Acceptance and Rejection of the Divine Message.—The work of separating the wheat from the chaff and of bringing to light the hidden thoughts of men is done by every true messenger of God to men. Some receive the Divine word gladly, others harden their hearts against it. This twofold result was very marked in the case of John the Baptist.

I. The Divine message he brought awakened the attention of the nation and excited eager questionings and expectations.—The people as a whole accepted John as a prophet sent from God, received his rebukes of their sins without resentment, and believed on his testimony that great events were near at hand. Some thought that he must himself be the Christ; nor was their idea altogether ill-founded, for in the person of John, Christ was indeed standing and knocking at the door of their hearts. But John with the humility which is characteristic of true greatness shrank from accepting the honour paid him, and directed the thoughts of the people again to One mightier than himself. He spoke of the greater power, and majesty, and authority with which the Anointed of God would be clothed, and to his previous warnings and threatenings added words that were good tidings of salvation. And in this subordination of the Baptist to the Saviour we have an illustration of the fact, which we ever need to keep in mind, that mere repentance is not enough—that it is but a state of preparation for that holy life which springs from faith in Christ and communion with Christ.

II. The call to repentance and amendment of life was in some instances rejected, and John, like so many other of the prophets, had to endure persecution on account of the faithfulness with which he discharged his duty.—The ruling classes of the nation were disposed to deny his Divine mission, and were only kept from openly opposing him by the strong feeling in his favour on the part of the nation at large. The deepest disgrace, however, attaches to Herod for the part he played in laying violent hands upon the Baptist. Ecclesiastical authorities might be divided upon the question whether John was a prophet sent from God or not; but there could be no doubt that the conduct of Herod which drew upon him the Baptist’s rebuke and exhortation, was without excuse. Both his own conscience and the plain teaching of the law of Moses, which he professed to reverence, must have convinced the Jewish prince that John’s words of blame were amply deserved. In other parts of his conduct Herod seems to have been disposed to obey the admonitions of the Baptist; but this sin he would not renounce. A solemn warning for all of us lies in this fact. The sin we will not give up must lead us into utter antagonism to God; and no amendment we may effect in other departments of our conduct will atone for the evil that we retain. The thought, too, is suggested by the case before us that rejection of revelation is, in some instances at any rate, due to corruption of heart; and those who are under the impression that the barriers in their way are intellectual difficulties would do well to consider whether the real explanation is not to be found in a depraved nature and a perverse will. The “evil heart of unbelief” may not in all cases be the cause why revelation is rejected; but few who are acquainted with the word of God and with the facts of human nature can doubt that in most cases it is.

SUGGESTIVE COMMENTS ON Luk_3:15-20

Luk_3:15-17. John as a Herald.

I. His clear conception of his own limits.

II. The bowing down of the strong, stern spirit before the Coming One.

III. The profound insight into Christ’s work.—Maclaren.

Preacher and Witness.

I. A great preacher.

II. A plain teacher.

III. A faithful witness to Christ.—Taylor.

Luk_3:15. “Whether he were the Christ.”—The people had not as yet so carnal a notion of the Messiah, for there was nothing of outward splendour about John; nevertheless they entertained these thoughts about him.—Bengel.

Luk_3:16. The Spirit’s Fire.—The two mean but one, the fire being the emblem of the Spirit. Selected to express the work of the Spirit of God—

I. By reason of its leaping, triumphant, and transforming energy.—This fire of God, if it falls on you, will burn up all your coldness, and will make you glow with enthusiasm:

(1) working your intellectual convictions in fire, not in frost;

(2) making your creed a living power in your lives;

(3) kindling you into a flame of earnest consecration in life-work. Christians are to be set on fire of God. We have more than enough of cold icebergs. The metaphor of fire also suggests—

II. Purifying.—“The spirit of burning” will burn the filth cut of us. Foul clay must be thrust into the fire to have its blackness burned out of it. This too is the way in which a soul is cleansed. No washing will ever clear sin. Get the love of God into your hearts, and the fire of the Divine Spirit into your spirits to melt you down, as it were, and then the scum and the dross will come to the top, and you can skim them off.—Maclaren.

“One mightier.”

I. Mightier than John, because “mighty to save.”

II. Mightier than John, who could impart no spiritual gift. Jesus has sent “the Comforter.”

III. Mightier than John, who could only warn of judgment. “Thou shalt come to be our Judge.”—Taylor.

“Fire.”

I. The Holy Spirit is fire.

II. Christ plunges us into this Divine fire.

III. That fiery baptism quickens and cleanses.—Maclaren.

Wherein consists the Superiority of Jesus?—

1. John calls men to repentance, Jesus remits sin.

2. John proclaims the kingdom of heaven, Jesus bestows it.

3. John baptizes with water, Jesus with the Spirit and with fire.

“Not worthy to unloose.”—“It was the token of a slave’s having become his master’s property, to loose his shoe, to tie the same, or to carry the necessary articles for him to the bath” (Lightfoot). The varying forms of expression used in the Gospels all illustrate this relationship between master and slave. It is to be noted that this language would indicate utter abjectness and servility of mind if Jesus had been a mere man, however exalted in character and office; it can only be explained and justified by the fact that He was God incarnate. And it gives us a vivid idea of the beauty of John’s character to see that at the height of his popularity he thus effaces himself in favour of One who would only by the eye of faith be recognised to be more than a lowly Galilæan peasant.

Baptism with Water, with Fire, and with the Spirit.—Baptism with water had in view the forgiveness of sins, and baptism with the Spirit meant the renewal and sanctification of the nature: the one was negative, and the other positive. And it was baptism with the Spirit that gave efficacy to the material rite. Observe that in the original there is no preposition before “water,” and that there is one before “Spirit”; the reason is that “water” is merely a means employed, and “the Spirit” more than that. Baptism of a threefold character:

(1) with water;

(2) with the Holy Spirit; and

(3) with fire. “In the triple element of baptism there is contained or indicated a progressive gradation of the spiritual development of life, and of the element through which it occurs. Whilst the lowest degree, i.e. the baptism with water, refers to the external purification of sins and repentance, the baptism of the Spirit, on the contrary, refers to the internal purification by faith (the Holy Spirit being considered as the regenerating principle, Joh_3:1 sqq.; Act_1:5), and, finally, the baptism of fire expresses the transformation, or sanctification, of the new-born higher life in its peculiar nature” (Olshausen).

“With fire.”—No reference is made in the use of this phrase to “fire” as an emblem of Divine wrath against the impenitent, as in the following verse. The very idea of punishment is utterly incongruous with the rite of baptism, which has man’s salvation always in view. It rather describes a holy influence that

(1) searches the nature,

(2) consumes the dross in it,

(3) refines the good elements of character, and

(4) elevates and ennobles the whole being. To purify, illumine, transform, inflame with holy fervour and zeal, and carry upwards, as Elijah was carried up to heaven in a chariot of fire. A prophecy specially fulfilled at Pentecost, when the Holy Spirit descended in tongues of fire (Act_2:3).

Luk_3:17. “Whose fan is in His hand.”—The royal majesty of Christ is indicated in the use of the word “His”—“His hand,” “His floor,” and “His garner.” Observe it is not said “His chaff”; the wheat represents those who are His, the chaff those who reject Him, and are therefore themselves rejected, and are not counted by Him as His own. In the figure of the axe reference was made solely to the fate of the impenitent: this describes the distinction being made between the sincere and the hypocritical—between those who become holy and those who remain in their sins. His work of judgment is going forward every day; but the full accomplishment of it will not be seen till the last day. The same figure is used in Amo_9:9; Jer_15:7; chap. Luk_22:31.

“Wheat.”—But how is Christ said to separate the chaff from the wheat, when He can find nothing in men but mere chaff? The answer is easy. The elect, who by their nature are only chaff, become wheat by the grace of God.—Calvin.

“Chaff.”—Empty, light, worthless persons, who have nothing of religion but the mere profession, who are devoid of all solidity of principle and character (cf. Psa_1:4).

“Fire unquenchable.”—There seems at first sight to be a contradiction between “burning up” and “fire unquenchable.” But the paradox is explained by the spiritual facts of the case:

(1) there is an utter destruction of all that constitutes true life and happiness; but

(2) the persons themselves are not destroyed—in that dread state they are ever conscious of an unending doom. Such seem to be the two ideas suggested by the use of the phrases “burn up” and “unquenchable.” That “fire” here is not the material element, but a Divine anger of which the material fire is an emblem, is quite evident. If we are to interpret “fire” as literal flame, what can we make of “fan,” “threshing-floor,” “wheat,” and “chaff”? “Let us lay aside the speculations by which foolish men weary themselves to no purpose, and satisfy ourselves with believing that these forms of speech denote, in a manner suited to our feeble capacity, a dreadful torment, which no man can now comprehend and no language can express” (Calvin).

Luk_3:18-20. John’s Later Ministry.—Why does Luke anticipate the order of events to introduce the notice of John’s imprisonment at this point? Probably to mark more distinctly the introductory character of his ministry. Luke will finish up his summary of John, and, as it were, get him out of the way before he brings John’s Lord on the scene. This Gospel has no account of John’s martyrdom. The morning star fades before sunrise. The notice of his imprisonment—

I. Completes Luke’s outline of his character and work.

II. Shows John as a fearless rebuker of highly placed vice.—How he got access to “kings’ houses” we do not know. Whether he rebuked Herod publicly or privately we are not informed. He had only reproof for the royal profligate.

III. Shows that the climax of a bad man’s guilt is his persecution of those who would win him to goodness.—The martyr’s imprisonment seals the king’s condemnation, showing his conviction that the preacher spoke the truth, and was only to be silenced by force.—Maclaren.

Luk_3:18. “Preached good tidings” (R.V.).—Preached, lit. “proclaimed good tidings.” There is something pathetic in the contrast between the good tidings which he made known to others and the tragic fate which came upon himself. From a comparison of Joh_2:13 with Luk_3:24, it appears that John was not cast into prison until after the first Passover attended by Christ after His baptism. It would seem as if St. Luke were anxious to exhibit the history of John at one view, and to connect his bold preaching with the imprisonment in which it issued. And probably this is not without its teaching. By coupling the remote cause with its ultimate consequence—the course pursued with the results it eventually led to (dropping every intermediate fact and all irrelevant circumstances)—the inspired writers forcibly remind us how He must regard our lives, and actions, and characters who seeth as well as “declareth the end from the beginning.”

Luk_3:19. “Herod … reproved by him.”—Note that John the Baptist reproved Herod himself. He did neither

(1) inflame the minds of the people against their ruler by describing and denouncing the immoral character of the life he was living, nor

(2) as Christian prelates have been known to do, condone the wickedness of the king and live on good terms with his mistress. He was different from many of the “court preachers” known to history. Neither the vicious private life of the sovereign nor the evils of his public administration of affairs escaped rebuke. Cf. the relations between Elijah and Ahab, Nathan and David.

Luk_3:20. “Added yet this above all.”—The worst of all the evil things that Herod did was to murder the Baptist. Other sins might plead some palliation because of strong evil passions urging Herod on; but this was evidence of hatred of God and of holiness. For it is to be distinctly noted that he regarded John as a messenger and minister of God at the very time that he imprisoned him and at the later time when he beheaded him. As a Jew, Herod could not plead ignorance of God’s nature and claims, and of the inviolable majesty which clothed those whom He inspired and sent to speak to men in His name. Very seldom do the sacred historians manifest any expression of personal feeling excited by the events they record; but here in the phrase “added yet this above all” the indignation of the writer is but slightly veiled. The words are equivalent to the Hebrew expression “filling up the measure of iniquity.”

Luk_3:19-20. Fidelity to duty.—There are three periods in the life of John the Baptist. The first of these, of which we know little, lasted for thirty years, the greater part of which he spent in the desert in preparation for his life-work; the second is that of the few months of his public ministry; and the third, perhaps a still shorter period, which he spent as a prisoner in the castle of Machærus. In these different circumstances his character was subjected to severe tests. The task laid upon him of rebuking the sins of every class of the nation required rare steadfastness of soul, and fidelity to the God whose messenger he was. But his success as a prophet had its perils also. It remained to be seen whether he would come safely through them. The movement he inaugurated spread far and wide over the land, until it reached and affected even the sceptical and voluptuous Herod, who summoned him to his palace and seemed disposed to accept his teaching. Worldly wisdom might have counselled John to exercise caution in alluding to the flagrant sin in which Herod lived, or, disguising itself under the pretence of charity, might have found many excuses for it in the evil influences that had surrounded him from his earliest life, in the bad example of his father, and in the licence which is so often allowed to men in his position. John, however, spoke out against the sin of the king in as plain terms as ever he had used in rebuking the sins of Pharisees, and publicans, and soldiers. He addressed himself to the offender, and did not, as already remarked, court the popularity which a demagogue sometimes wins by inflaming the minds of the people with denunciations of the crimes of their rulers. Two things are noticeable in John’s rebuke of Herod:—

I. It was unhesitating and direct.—“It is not lawful for thee to have thy brother’s wife.” It was the sinfulness of the king’s conduct, and not its imprudence, or the scandal it caused, or the risks it provoked, that he laid stress upon. He spoke as one who did not dare to be silent, and not as one who was conscious of the heroism of his conduct.

II. It was unselfish.—John’s was not one of those hard, pitiless natures that feel no compunction in administering blame. In spite of the austerity of his life, his soul was of the most exquisite sensibility. No one can read the touching words he spoke when his disciples left him to attach themselves to Jesus without perceiving this. “He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled: He must increase, but I must decrease.” The firmness in rebuking sin shown by this man of such profound humility and fine sensitiveness of feeling is all the more wonderful. It must have cost him keen pain to inflict pain, and to speak words of rebuke which he could scarcely fail to know would be fruitless, except in provoking against himself a profound and unsleeping hatred.

The third period of John’s life, when he lay in the dungeon of the palace, and heard rumours of the wonderful works of Christ, who, however, showed no signs of attempting his release—when he had leisure to think of the apparent defeat of his mission and of the overthrow of the hopes and anticipations he had once cherished—was also one when his faith was subjected to new and severe tests. Nor need we wonder if in the hour of darkness he was afflicted by doubt as to the Divine mission of Him whom he had pointed out as the Messiah and the Lamb of God. His doubts, nevertheless, were not those of a poor and weak religious character. They were misgivings caused by separation from Christ, and they were solved by an appeal to Christ.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Luke

JOHN’S WITNESS TO JESUS, AND GOD’S

Luk 3:15 - Luk 3:22.

This passage falls into three parts: John’s witness to the coming Messiah {Luk 3:15 - Luk 3:17}; John’s undaunted rebuke of sin in high places, and its penalty {Luk 3:18 - Luk 3:20}; and God’s witness to Jesus {Luk 3:21 - Luk 3:22}.

I. Luke sharply parts off the Baptist’s work as a preacher of repentance and plain morality from his work as the herald who preceded the king.

The former is delineated in Luk 3:7 - Luk 3:14, and its effect was to set light to the always smouldering expectation of the Messiah. The people were ready to rally round him if he would say that he was the coming deliverer. It was a real temptation, but his unmoved humility, which lay side by side with his boldness, brushed it aside, and poured an effectual stream of cold water on the excitement. ‘John answered’ the popular questionings, of which he was fully aware, and his answer crushed them.

In less acute fashion, the same temptation comes to all who move the general conscience. Disciples always seek to hoist their teacher higher than is fitting. Adherence to him takes the place of obedience to his message, and, if he is a true man, he has to damp down misdirected enthusiasm.

Mark John’s clear apprehension of the limitations of his work. He baptized with water, the symbol and means of outward cleansing. He does not depreciate his position or the importance of his baptism, but his whole soul bows in reverence before the coming Messiah, whose great office was to transcend his, as the wide Mediterranean surpassed the little lake of Galilee. His outline of that work is grand, though incomplete. It is largely based upon Malachi’s closing prophecy, and the connection witnesses to John’s consciousness that he was the Elijah foretold there. He saw that the Messiah would surpass him in his special endowment. Strong as he was, that other was to be stronger. Probably he did not dream that that other was to wield the divine might, nor that His perfect strength was to be manifested in weakness, and to work its wonders by the might of gentle, self-sacrificing love. But, though he dimly saw, he perfectly adored. He felt himself unworthy {literally, insufficient} to be the slave who untied {or, according to Matthew, ‘bore’} his lord’s sandals. How beautiful is the lowliness of that strong nature! He stood erect in the face of priests and tetrarchs, and furious women, and the headsman with his sword, but he lay prostrate before his King.

Strength and royal authority were not all that he had to proclaim of Messiah. ‘He shall baptize you in the Holy Ghost and fire.’ We observe that the construction here is different from that in Luk 3:16 {‘with water’}, inasmuch as the preposition ‘in’ is inserted, which, though it is often used ‘instrumentaly,’ is here, therefore, more probably to be taken as meaning simply ‘in.’ The two nouns are coupled under one preposition, which suggests that they are fused together in the speaker’s mind as reality and symbol.

Fire is a frequently recurrent emblem of the Holy Spirit, both in the Old and New Testament. It is not the destructive, but the vitalising, glowing, transforming, energy of fire, which is expressed. The fervour of holy enthusiasm, the warmth of ardent love, the melting of hard hearts, the change of cold, damp material into its own ruddy likeness, are all set forth in this great symbol. John’s water baptism was poor beside Messiah’s immersion into that cleansing fire. Fire turns what it touches into kindred flame. The refiner’s fire melts metal, and the scum carries away impurities. Water washes the surface, fire pierces to the centre.

But while that cleansing by the Spirit’s fire was to be Messiah’s primary office, man’s freedom to accept or reject such blessing necessarily made His work selective, even while its destination was universal. So John saw that His coming would part men into two classes, according as they submitted to His baptism of fire or not. The homely image of the threshing-floor, on some exposed, windy height, carries a solemn truth. The Lord of the harvest has an instrument in His hand, which sets up a current of air, and the wheat falls in one heap, while the husks are blown farther, and lie at the edge of the floor. Mark the majestic emphasis on the Christ’s ownership in the two phrases, ‘His floor’ and ‘His garner.’

Notice, too, the fact which determines whether a man is chaff or wheat-namely, his yielding to or rejecting the fiery baptism which Christ offers. Ponder that awful emblem of an empty, rootless, fruitless, worthless life, which John caught up from Psa 1:1 - Psa 1:6 Thankfully think of the care and safe keeping and calm repose shadowed in that picture of the wheat stored in the garner after the separating act. And let us lay on awed hearts the terrible doom of the chaff. There are two fires, to one or other of which we must be delivered. Either we shall gladly accept the purging fire of the Spirit which burns sin out of us, or we shall have to meet the punitive fire which burns up us and our sins together. To be cleansed by the one or to be consumed by the other is the choice before each of us.

II. Luk 3:18 - Luk 3:20 show John as the preacher and martyr of righteousness.

Luke tells his fate out of its proper place, in order to finish with him, and, as it were, clear the stage for Jesus. Similarly the Baptist’s desert life is told by anticipation in Luk 1:80. That treatment of his story marks his subordination. His martyrdom is not narrated by Luke, though he knew of it {Luk 9:7 - Luk 9:9}, and this brief summary is all that is said of his heroic vehemence of rebuke to sin in high places, and of his suffering for righteousness’ sake. John’s message had two sides to it, as every gospel of God’s has. To the people he spoke good tidings and exhortations; to lordly sinners he pealed out stern rebukes.

It needs some courage to tell a prince to his face that he is foul with corruption, and, still more, to put a finger on his actual sins. But he is no prophet who does not lift up his voice like a trumpet, and speak to hardened consciences. King Demos is quite as impatient of close dealing with his immorality as Herod was. London and New York get as angry with the Christian men who fight against their lust and drunkenness as ever he did, and would not be sorry if they could silence these persistent ‘fanatics’ as conveniently as he could. The need for courage like John’s, and plain speech like his, is not past yet. The ‘good tidings’ has rebuke as part of its substance. The sword is two-edged.

III. The narrative now turns to Jesus, and does not even name John as having baptized Him.

The peculiarities of Luke’s account of the baptism are instructive. He omits the conversation between Jesus and John, and the fact of John’s seeing the dove and hearing the voice. Like Mark, he makes the divine voice speak directly to Jesus, whereas Matthew represents it as spoken concerning Him. The baptism itself is disposed of in an incidental clause {having been baptized}. The general result of these characteristics is that this account lays emphasis on the bearing of the divine witness as borne to Jesus Himself. It does not deny, but simply ignores, its aspect as a witness borne to John.

Another striking point is Luke’s mention of Christ’s prayer, which is thus represented as answered by the opened heavens, the descending dove, and the attesting voice. We owe most of our knowledge of Christ’s prayers to this Evangelist, whose mission was to tell of the Son of man. Mysteries beyond our plummets are contained in this story; but however unique it is, it has this which may be reproduced, that prayer unveiled heaven, and brought down the dove to abide on the bowed head, and the divine attestation of sonship to fill the waiting heart.

We need not dwell on the beautiful significance of the emblem of the dove. It symbolised both the nature of that gracious, gentle Spirit, and the perpetuity and completeness of its abode on Jesus. Others receive portions of that celestial fullness, but itself, as if embodied in visible form, settled down on Him, and, with meekly folded wings, tarried there unscared. ‘God giveth not the Spirit by measure unto Him.’

Our Evangelist does not venture into the deep waters, nor attempt to tell what was the relation between the Incarnate Word, as it dwelt in Jesus before that descent, and the Spirit which came upon Him. We shall be wise if we refrain from speculating on such points, and content ourselves with knowing that there has been one manhood capable of receiving and retaining uninterruptedly the whole Spirit of God; and that He will fill us with the Spirit which dwelt in Him, in measure and manner corresponding to our need and our faith.

The heavenly voice spoke to the heart of the man Jesus. What was His need of it, and what were its effects on Him, we do not presume to affirm. But probably it originated an increased certitude of the consciousness which dawned, in His answer to Mary, of His unique divine sonship. To us it declares that He stands in an altogether unexampled relation of kindred to the Father, and that His whole nature and acts are the objects of God’s complacency. But He has nothing for Himself alone, and in Him we may become God’s beloved sons, well pleasing to the Father.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Luk 3:15. Προσδοκῶντος, being in expectation) They were waiting in expectation that proofs [of Messiahship] should come from John or from some other quarter. But John, being son of the priest Zacharias, was not of the tribe of Judah, of which it was certain that the Messiah was to spring.—ὁ Χριστὸς, the Christ) As yet they had not so gross a conception concerning the Christ [as subsequently]: for John had no external splendour to recommend him, and yet they were musing such thoughts concerning him.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_3:15. Statement of the circumstances which elicited the following confession; although not found in Matthew and Mark, it has not been arbitrarily constructed by Luke (Weisse) in order to return again to the connection, Luk_3:9 (Hilgenfeld, Holtzmann), but was probably derived from the same source as Luk_3:10 ff., and at all events it is in keeping with the impression made by the appearance of John, and his preaching of baptism and repentance. Comp. Joh_1:25, where the more immediate occasion is narrated.

προσδοκῶντος] while the people were in expectation. The people were eagerly listeningfor what? This is shown in what follows, namely, for an explanation by John about himself. Comp. Act_27:33.

μήποτε] whether not perchance. Comp. on Gal_2:2.

αὐτός] ipse, not a third, whose forerunner then he would only be.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 3:15-17 . Art thou the Christ? (Mat 3:11-12 , Mar 1:7-8 ).

Luk 3:15 . προσδοκῶντος : in Mt. and Mk. John introduces the subject of the Messiah of his own accord: in Lk. in answer to popular expectation and conjecture; an intrinsically probable account, vide on Mt. μήποτε , etc., whether perhaps he might not himself be the Christ; expresses very happily the popular state of mind.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vers. 15-17.—“And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not; 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: 17 Whose fan is in His hand, and He will throughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable.”

This portion is common to the three Syn. But the preamble, Luk 3:15, is peculiar to Luke. It is a brief and striking sketch of the general excitement and lively expectation awakened by John’s ministry. The ἅπασιν of the T. R. contains the idea of a solemn gathering; but this scene is not the same as that of Joh 1:19 et seq., which did not take place till after the baptism of Jesus. In his answer John asserts two things: first, that he is not the Messiah; second, that the Messiah is following him close at hand. The art. ὁ before ἰσχυρότερος denotes this personage as expected.

To unloose the sandals of the master when he came in (Luke and Mark), or rather to bring them to him (βαστάσαι, Matt.) when he was disposed to go out, was the duty of the lowest class of slaves. Mark expresses its menial character in a dramatic way: κύψας λῦσαι, to stoop down and unloose. Each evangelist has thus his own shade of thought. If one of them had copied from the other, these changes, which would be at once purposed and insignificant, would be puerile.—῾Ικανός may be applied either to physical or intellectual capacity, or to moral dignity. It is taken in the latter sense here.

The pronoun αὐτός brings out prominently the personality of the Messiah. The preposition ἐν, which had not been employed before ὕδατι, is added before πνεύματι; the Spirit cannot be treated as a simple means. One baptizes with water, but not with the Spirit.

If the pardon granted in the baptism of water was not followed by the baptism of the Spirit, sin would soon regain the upper hand, and the pardon would be speedily annulled (Mat 18:23-25). But let the baptism of the Spirit be added to the baptism of water, and then the pardon is confirmed by the renewal of the heart and life.

Almost all modern interpreters apply the term fire to the consuming ardour of the judgment, according to Luk 3:17, the fire which is not quenched. But if there was such a marked contrast between the two expressions Spirit and fire, the preposition ἐν must have been repeated before the latter. Therefore there can only be a shade of difference between these two terms. The Spirit and fire both denote the same divine principle, but in two different relations with human nature: the first, inasmuch as taking possession of all in the natural man that is fitted to enter into the kingdom of God, and consecrating it to this end; the second—the image of fire is introduced on account of its contrariness to the water of baptism—inasmuch as consuming everything in the old nature that is out of harmony with the divine kingdom, and destined to perish. The Spirit, in this latter relation, is indeed the principle of judgment, but of an altogether internal judgment. It is the fire symbolized on the day of Pentecost. As to the fire of Luk 3:17, it is expressly opposed to that of Luk 3:16 by the epithet ἄσβεστον, which is not quenched. Whoever refuses to be baptized with the fire of holiness, will be exposed to the fire of wrath. Comp. a similar transition, but in an inverse sense, Mar 9:48-49.

John had said, shall baptize you (Luk 3:16). Since this you applied solely to the penitent, it contained the idea of a sifting process going on amongst the people. This sifting is described in the seventeenth verse. The threshing-floor among the ancients was an uncovered place, where the corn, spread out upon the hardened ground, was trodden by oxen, which were sometimes yoked to a sledge. The straw was burnt upon the spot; the corn was gathered into the garner. This garner, in John’s thought, represents the Messianic kingdom, the Church in fact, the earliest historical form of this kingdom, into which all believing Israelites will be gathered. Jewish presumption made the line of demarcation which separates the elect from the condemned pass between Israel and the Gentiles; John makes it pass across the theocracy itself, of which the threshing-floor is the symbol. This is the force of the διά in διακαθαριεῖ. Jesus expresses Himself in exactly the same sense, Joh 3:18 et seq. The judgment of the nation and of the individual are here mingled together, as in Luk 3:9; behind the national chastisement of the fall of Jerusalem and the dispersion of the people, is placed in the background the judgment of individuals, under another dispensation. The readings διακαθᾶραι and συναγαγεῖν, in order to purify, in order to gather, cannot be admitted. They rather weaken the force of this striking passage; the authority of א. B. and of the two documents of the Italic are not sufficient; lastly, the future κατακαύσει, which must be in opposition to a preceding future (δέ), comes in too abruptly.

The pronoun αὐτοῦ, twice repeated Luk 3:17 (His threshing-floor, His garner), leaves no doubt about the divine dignity which John attributed to the Messiah. The theocracy belongs to Jehovah. Comp. the expression, His temple, Mal 3:1.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

If we would rightly, and fruitfully receive the sacraments, we must neither rest in the signs, neither in him that ministereth the signs, but lift up our eyes to Christ, who is the author of the sacraments, and the giver of that which is represented by the sacraments.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told,

I. How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world, 1. They began presently to consider that now was the time for the Messiah to appear. The sceptre was departed from Judah, for they had no king but Caesar; nay, and the law-giver too was gone from between his feet, for Herod had lately slain the sanhedrim. Daniel's seventy weeks were now expiring; and therefore it was but three or four years after this that they looked that the kingdom of heaven should appear immediately, Luk 19:11. Never did the corrupt state of the Jews more need a reformation, nor their distressed state more need a deliverance, than now. 2. Their next thought was, "Is not his he that should come?" All thinking men mused, or reasoned, in their hearts, concerning John, whether he were the Christ or not. He had indeed none of the external pomp and grandeur in which they generally expected the Messiah to appear; but his life was holy and strict, his preaching powerful and with authority, and therefore "why may we not think that he is the Messiah, and that he will shortly throw off this disguise, and appear in more glory?" Note, That which puts people upon considering, reasoning with themselves, prepares the way for Christ.

II. How John disowned all pretensions to the honour of being himself the Messiah, but confirmed them in their expectations of him that really was the Messiah, Luk 3:16, Luk 3:17. John's office, as a crier or herald, was to give notice that the kingdom of God and the King of that kingdom were at hand; and therefore, when he had told all manner of people severally what they must do ("You must do this, and you must do that"), he tells them one thing more which they must all do: they must expect the Messiah now shortly to appear. And this serves as an answer to their musings and debates concerning himself. Though he knew not their thoughts, yet, in declaring this, he answered them.

1. He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them.

2. He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so.

(1.) John owns the Messiah to have a greater excellency than he had, and that he was in all things preferable to him; he is one the latchet of whose shoe he does not think himself worthy to loose; he does not think himself worthy to be the meanest of his servants, to help him on and off with his shoes. John was a prophet, yea more than a prophet, more so than any of the Old Testament prophets; but Christ was a prophet more than John, for it was both by the Spirit of Christ, and of the grace of Christ, that all the prophets prophesied, and John among the rest, Pe1 1:10, Pe1 1:11. This was a great truth which John came to preach; but the manner of his expressing it bespeaks his humility, and in it he not only does justice to the Lord Jesus, but does him honour too: "He is one whom I am not worthy to approach, or draw nigh to, no not as a servant." Thus highly does it become us to speak of Christ, and thus humbly of ourselves.

(2.) He owns him to have a greater energy than he had: "He is mightier than I, and does that which I cannot do, both for the comfort of the faithful and for the terror of hypocrites and dissemblers." They thought that a wonderful power went along with John; but what was that compared with the power which Jesus would come clothed with? [1.] John can do no more than baptize with water, in token of this, that they ought to purify and cleanse themselves; but Christ can, and will, baptize with the Holy Ghost; he can give the Spirit to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire purges out the dross that is within, and melts down the metal, that it may be cast into a new mould. [2.] John can only preach a distinguishing doctrine, and by word and sign separate between the precious and the vile; but Christ hath his fan in his hand, with which he can, and will, perfectly separate between the wheat and the chaff. He will thoroughly purge his floor; it is his own, and therefore he will purge it, and will cast out of his church the unbelieving impenitent Jews, and confirm in his church all that faithfully follow him. [3.] John can only speak comfort to those that receive the gospel, and, like other prophets, say to the righteous that it shall be well with them; but Jesus Christ will give them comfort. John can only promise them that they shall be safe; but Christ will make them so: he will gather the wheat into his garner; good, serious, solid people he will gather now into his church on earth, which shall be made up of such, and he will shortly gather them into his church in heaven, where they shall be for ever sheltered. [4.] John can only threaten hypocrites, and tell the barren trees that they shall be hewn down and cast into the fire; but Christ can execute that threatening; those that are as chaff, light, and vain, and worthless, he will burn with fire unquenchable. John refers here to Mal 3:18; Mal 4:1, Mal 4:2. Then, when the floor is purged, ye shall return, and discern between the righteous and the wicked, for the day comes that shall burn as an oven.

The evangelist concludes his account of John's preaching with an et caetera (Luk 3:18): Many other things in his exhortation preached he unto the people, which are not recorded. First, John was an affectionate preacher. He was parakalōn - exhorting, beseeching; he pressed things home upon his hearers, followed his doctrine close, as one in earnest. Secondly, He was a practical preacher. Much of his preaching was exhortation, quickening them to their duty, directing them in it, and not amusing them with matters of nice speculation. Thirdly, He was a popular preacher. Though he had scribes and Pharisees, men of polite learning, attending his ministry, and Sadducees, men of free thought, as they pretended, yet he addressed himself to the people, pros ton laon - to the laity, and accommodated himself to their capacity, as promising himself best success among them. Fourthly, He was an evangelical preacher, for so the word here used signifies, euēngelizeto - he preached the gospel to the people; in all his exhortations, he directed people to Christ, and excited and encouraged their expectations of him. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. Fifthly, He was a copious preacher: Many other things he preached, polla men kai hetera - many things, and different. He preached a great deal, shunned not to declare the whole counsel of God; and he varied in his preaching, that those who were not reached, and touched, and wrought upon, by one truth, might be by another.

III. How full a stop was put to John's preaching. When he was in the midst of his usefulness, going on thus successfully, he was imprisoned by the malice of Herod (Luk 3:19, Luk 3:20): Herod the tetrarch being reproved by him, not only for living in incest with his brother Philip's wife, but for the many other evils which Herod had done (for those that are wicked in one instance are commonly so in many others), he could not bear it, but contracted an antipathy to him for his plain dealing, and added this wickedness to all the rest, which was indeed above all, that he shut up John in prison, put that burning and shining light under a bushel. Because he could not bear his reproofs, others should be deprived of the benefit of his instructions and counsels. Some little good he might do to those who had access to him, when he was in prison; but nothing to what he might have done if he had had liberty to go about all the country, as he had done. We cannot think of Herod's doing this without the greatest compassion and lamentation, nor of God's permitting it without admiring the depth of the divine counsels, which we cannot account for. Must he be silenced who is the voice of one crying in the wilderness? Must such a preacher be shut up in prison who ought to have been set up in the courts of the temple? But thus the faith of his disciples must be tried; thus the unbelief of those who rejected him must be punished; thus he must be Christ's forerunner in suffering as well as preaching; and thus, having been for about a year and a half preparing people for Christ, he must now give way to him, and, the Sun being risen, the morning-star must of course disappear.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

whether he were the Christ--showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on Mat 3:10.)

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Whether he were the Christ] So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See Clarke on Mt 17:11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) All men mused in their hearts . . .—The surmise which St. Luke thus records is not given by St. Matthew or St. Mark, but it agrees with what we find in St. John (Joh_1:19), and explains the reference to the “mightier” one which in the other Gospels comes in somewhat abruptly. On the answer itself, see Notes on Mat_3:11-12. St. Luke’s report includes the chief features of those of St. Matthew and St. Mark, but it omits the characteristically vivid “stooping down” to unloose which we find in the latter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15–20. The Messianic Announcement. Imprisonment of John

15. were in expectation] The Messianic expectations of the day had even reached the Gentiles, many of whom even at Rome and in high society were proselytes, or half proselytes, to Judaism.

mused] Rather, reasoned.

whether he were the Christ] Rather, whether haply he were himself the Christ.

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.

And as the people were in expectation, of the coming of the Messiah; Daniel's seventy weeks being now accomplished, the sceptre being departed from Judah, and the Romans having the government in their hands, from whom they hoped for a deliverance by Christ;

and all men mused in their hearts of John; whether he were the Christ, or no; about which they had many reasonings and debates: some doubting of it, others ready to believe it, from his extraordinary birth, the singular holiness of his life, the power and efficacy of his doctrine, the new ordinance he administered, the restoration of religion by him, the freedom he took in reproving the vices of men, and the apt answers he gave to the questions now put to him. And that the Messiah was born, though he was not, as yet, made manifest, they might conclude, not only from the fulfilment of several prophecies, but from the song of Zacharias, the declaration of Simeon and Anna in the temple, and of the wise men that came from the east; and John appearing in such an unusual manner, they were ready to hope that he was the person; though they did not consider that he was of the tribe of Levi, and not of Judah; from which latter the Messiah was to spring; but this might be unattended to by them, and Satan might have an hand in it to hide the true Messiah from them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;

Ver. 15. Whether he were the Christ] Yet John did no miracle, but he was a burning and a shining light, he thundered in his doctrine and lightened in his life. Hence was he so much admired.

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.

In expectation - Expecting the Messiah. Margin, “suspense.” That is, they were not certain whether John was not himself the Messiah. They confidently “expected” his appearing, and there minds were in “suspense,” or they were in a state of doubt whether he had not already come, and whether John was not the Messiah.

Mused in their hearts of John - Thought of his character, his preaching, and his success, and anxiously inquired whether he did not do the things which were expected of the Messiah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Many reasons might have induced the people to think that John was the Christ: 1. The wonders that took place at his birth and conception, his mother being very old, and without any prospect of offspring: 2. the excellence of his preaching, his mortified life, and the novelty of his baptism; and thirdly, the report which them generally prevailed among the Jews, that the Messias was already come; on account of the coming of the magi, and the murder of the infants by Herod: both which circumstances were probably fresh in their memory; and several perhaps, who witnessed them, were still living. (Denis the Carthusian)

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).

It being known to many what the angel had told Zacharias concerning John thirty years since, and what had miraculously happened at his circumcision, as also what Zacharias his father had prophesied concerning him; and there having been many who had observed the holiness and severity of his life all along, until he came to man’s estate; and knowing that the time was fulfilled for the coming of the Messias, the sceptre being now departed from Judah, and Daniel’s weeks being accomplished; and hearing him preach with that life and power which attended his ministry, as also considering his doctrine (not new in itself, being consonant to the Divine law, and the doctrine of the prophets, but) new to them, who had used to hear of rites and ceremonies and the traditions of the elders, but little or nothing of repentance, or bringing forth fruits worthy of it; they began to reason and debate with, themselves, whether John the Baptist were not the Messiah promised, and in great suspense they were about it. But John quickly satisfied them as to that, not desirous to arrogate to himself his honour, whose, messenger only he was.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

All men mused in their hearts of John, whether he were the Christ, or not. There was general expectation at that time among the Jews that Messiah"s coming was at hand. This strange feeling that something momentous was about to happen to mankind was not confined to the Jews of Palestine, it strongly influenced the Jews who were dispersed in foreign countries Egypt, Greece, Italy, etc., and through them it had even reached many of the Gentiles who were brought into contact with the chosen people. This idea among the Jews, that John was probably the looked-for deliverer, is only mentioned by St. Luke-another proof that the source of his information was quite distinct from that used by Matthew and Mark.

Vers. 15-17. The wisdom of a true estimate.

Those who are far up the social. heights are usually under a strong temptation to climb to the very summit. We do not know how strong the temptation may have been to John to assume or to attempt the part of the Messiah. Popularity is very exciting and ensnaring; it leads men to prefer claims and to adopt measures which, on lower ground and in calmer mood, they would not have entertained for a moment. But John"s mind never lost its balance in the tumult of great professional success. Unlike most men, he seems to have stood prosperity better than adversity. (see Mat_11:2, Mat_11:3) He does not appear to have wavered for a moment in his fidelity to the Lord whose way he came to prepare; he always retained a true estimate of himself, his work, and his Master. In this respect he was as wise as he was true, and we cannot do better than emulate his wisdom.

I A TRUE ESTIMATE OF OURSELVES. John knew that in personal worth and dignity he was not for a moment to be compared with Jesus. That great Prophet whom he was preceding was "One mightier than himself," One for whom he was not worthy to discharge the meanest office which the slave renders his master. In cherishing this thought he was both fight and wise. There is the truest wisdom in humility. To mistake ourselves, to think ourselves greater or worthier than we are, is to do ourselves the greatest injury and wrong.

1. It is to offend God and to draw down some sign of his serious displeasure. (Jam_4:6)

2. It is to incur the disapproval and hostility of our fellow-men; for there is nothing that our neighbors more thoroughly dislike our part than an exaggerated notion of our own importance.

3. It is in itself an evil and perilous condition, in which we are open to the worst attacks of our spiritual enemies. On the other hand, humility is acceptable to God, approved of man, and safe.

II A TRUE ESTIMATE OF OUR POSITION and of the work we have to do in the world. John clearly recognized, and very distinctly declared, that his mission in the world was one altogether and immeasurably inferior to that of Christ; to those who would not have been surprised to learn that he claimed to be the Messiah he made it known that he was doing that which was slight and small in comparison with the work of Christ. It is indeed a good and a wise thing for us to aspire to do all that God gives us the capacity and the opportunity to do. But let us take great care that we do not, from pride or vain-glory, go beyond that boundary-line. If we do we shall make a serious and possibly even a calamitous mistake. Many that have done excellent service and have had great joy in the doing it when they have worked within the range of their powers, have done grievous mischief and have suffered sad trouble when they have attempted that which was beyond them. Nothing but injury to others, damage to the cause of God, and sorrow for ourselves can arise from an over-estimate of the position we are able to fill.

III A TRUE ESTIMATE OF OUR LORD. That Mighty One who was coming should do the very greatest things. He would:

1. Act with direct Divine energy upon the souls of men with the Holy Ghost.

2. Utter truth which should have great testing and cleansing power; his fan would "throughly purge his floor" (homily on Luk_2:34).

3. Make a final distinction between the true and the false: "He will gather the wheat into his garner," etc. No man who cares for his own spiritual and eternal interests can afford to disregard the words or the work of this great Prophet that was to come, that has come, that "is now exalted a Prince and Savior," giving redemption and eternal life to all who seek his grace and live in his service. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John’s testimony concerning Christ:

v. 15. And as the people were in expectation, and all men mused in their hearts of John whether he were the Christ or not,

v. 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;

v. 17. whose fan is in His hand, and He will throughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable.

v. 18. And many other things in his exhortation preached he unto the people.

v. 19. But Herod the tetrarch, being reproved by him for Herodias, his brother Philip’s wife, and for all the evils which Herod had done,

v. 20. added yet this above all, that he shut up John in prison.

The fearless testimony of John made a powerful impression upon the people as a whole. The popular expectation and conjecture was that he might be the promised Christ. This opinion was gaining ground very rapidly, with the people debating the question with great vehemence. But when this movement was brought to the attention of John, he promptly opposed and did all he could to suppress its further spread. His statement seems to have been a formal, solemn, public declaration. His baptism was that of a servant carrying out orders: he baptized with water only. He, for whose coming he was preparing the way, would be so much mightier and stronger that John did not feel worthy to perform the lowest service of a slave for Him, that of unstrapping and bearing His sandals. Christ would baptize with the Holy Ghost and with fire. In and through the Gospel He gives to the sinners His Holy Ghost for the renewing of their heart, for the sanctifying of their life. His power would have the purifying, cleansing properties of fire. It would give the sinners strength to do what John demanded, fruits of life worthy of repentance. But woe unto those that refused to accept this Savior with His Holy Ghost. As the husbandman separates the chaff from the wheat by a careful and repeated use of the fan, gathers the wheat into his granary, but burns the useless chaff, so Christ, as the Judge of the world, will deal with those that have been weighed and found wanting, that have the outward appearance and behavior of real believers, but lack true, sanctifying faith. Unquenchable fire in the abyss of hell will be their lot. But while John thus chiefly gave testimony concerning Christ, he spoke many other things to the people, both in the form of exhortation and in the form of pure Gospel-preaching; he did the work of a true evangelist. But he could not continue his work very long without interference. With the frankness of the preacher of truth, he did not hesitate about rebuking Herod, the tetrarch of Galilee, for his adulterous union with Herodias, his niece and the wife of his half-brother Philip (not the tetrarch of the region beyond the Sea of Tiberius). And John’s rebuke was not confined to Herod’s sin with Herodias, but rather included all his misdeeds, of injustice, cruelty, luxury, etc. And so Herod felt constrained to place John into prison, being content with that for the present. The later developments Luke does not relate. Though the treatment accorded to ministers and confessors of the Gospel may not often reach this climax in our days, the same enmity toward their open confession of the truth and their fearless testimony against falsehood and every form of sin is abroad in our land today. As Herod rejected the mercy of God and fulfilled the measure of his sins, so many an unbeliever and enemy of Christ is trying to stifle the voice of his conscience by deeds of violence against sincere Christians.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How the extraordinariness of John the Baptist’s person, the earnestness of his preaching, the acceptableness of his doctrine, and the exemplariness of his conversation, drew all persons to an admiration of him; insomuch that they began to think within themselves, whether here were not the Messiah himself. He plainly tells them he was not, but only his servant, his harbinger and forerunner.

Observe 2. The high opinion which John had of Christ, He is mightier than I; that is, a person of greater authority, dignity, and excellency, than myself.

From whence may be gathered, that though Christ was man, he was more than man, even very God, equal with the Father: for John himself was the greatest of them that were born of women. Mat 11:11 Yet, says John, Christ is mightier than I. How so? In regard of the dignity of his person, being both God and man? He that cometh after me is mightier than I.

Observe, 3. The humble and low estimation that the holy Baptist had of himself: His shoe-latchet I am not worthy to unloose: a proverbial speech, implying that he was unworthy to do the lowest offices, and meanest services for Christ.

Lord, how well does humility of mind, an humble apprehension, and a low opinion of themselves, become the messengers and ministers of Christ! John was a man of eminent abilities, yet of exemplary humility; he thought himself unworthy to unloose Christ’s shoe.

Observe, 4. John does not only declare the dignity of Christ’s person, but the excellency of his office; He shall baptize you with the Holy Ghost and with fire. As if he had said, "I only wash the body with water, but Christ cleanses the soul by the operation of his Holy Spirit, which is as fire in the effects of it, purifying the hearts of his people from sin, and consuming their lusts and corruptions; yet at the same time having fiery indignation, and flaming judgments, to destroy and burn up impenitent sinners like dry stubble."

Observable it is in scripture, that Christ is represented by one and the same metaphor of fire, in a way of comfort to his children, and in a way of terror to his enemies; he is fire unto both. He sits in the hearts of his people as a refiner’s fire; he is amongst his enemies as a consuming fire: a fire for his church to take comfort in, a fire for his enemies to perish by.

Observe, lastly, how the holy Baptist compares our Saviour to an husbandman, and the Jewish church to a barn floor; the office of an husbandman is to thresh, fan, and winnow, his corn, separating it from the chaff, preserving the one, and consuming the other.

Observe, 1. That the church is Christ’s floor.

2. That this floor Christ will purge, and that thoroughly.

3. That the word of Christ is the fan in his hand, by and with which he will thoroughly purge his floor.

The church is compared to a floor, upon the account of that mixture which is in the church. In a floor there is straw as well as grain, chaff as well as corn, tares as well as wheat, cockle and darnel as well as good seed. Thus in the church there has been, there is, and ever will be, a mixture of good and bad, saints and sinners, hypocrites and sincere Christians: but this floor Christ will purge; purge it, but not break it up; purge out its corruptions, but not destroy its essence and existence: and the fan in Christ’s hand, with which he will purge his floor, is his holy word, accompanied with the wing of discipline. The fan detects and discovers the chaff, and the wing dissipates and scatters it; and by the help of both the floor is purged: His fan is in his hand, and he will thoroughly purge.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

as the people

"because the people." This refers to the same people who came to John.

everyone was wondering in their hearts concerning John, whether he might be the Christ.

"everyone was unsure what to think about John; they asked themselves, 'Could he be the Christ?'" or "no one was sure what to think about John because they were wondering whether he might be the Christ."

John answered by saying to them all

John's answer about a greater person coming clearly implies that John is not the Christ. It may be helpful to state this clearly for your audience. AT: "John clarified that he was not the Christ by saying to them all" (See: Assumed Knowledge and Implicit Information)

I baptize you with water

"I baptize using water" or "I baptize by means of water"

not worthy even to untie the strap of his sandals

"not important enough even to loosen the straps of his sandals." Untying the straps of sandals was a duty of a slave. John was saying that the one who would come is so great that John was not even worthy enough to be his slave.

He will baptize you with the Holy Spirit and with fire

This metaphor compares literal baptism that brings a person into contact with water to a spiritual baptism that brings them into contact with the Holy Spirit and with fire. (See: Metaphor)

fire

Here the word "fire" may refer to 1) judgment or 2) purification. It is preferred to leave it as "fire" (See: Metaphor)

translationWords

Christ

heart

John (the Baptist)

baptize

power

worthy

sandal

Holy Spirit

fire

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15–20. THE MESSIANIC ANNOUNCEMENT. IMPRISONMENT OF JOHN

15. προσδοκῶντος. The Messianic expectations of the day had reached the Gentiles, many of whom even at Rome and in high society were proselytes, or half proselytes, to Judaism.

διαλογιζομένων. ‘While they were reasoning.’ Vulg[79] cogitantibus omnibus.

[79] Vulg. Vulgate.

μήποτε αὐτὸς εἴ ὁ Χριστός. ‘Whether haply he were not himself the Christ.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15-17.] Ver. 15 peculiar to Luke, but = Joh 1:19-25.

προσδοκῶντος, not lingering about (Bretschneider), but being in expectation,—i.e. that John would declare himself (Meyer).

16,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15-17. The certainty of the Messiah’s Coming and the Consequences of the Coming. Mat 3:11, Mat 3:12. The explanatory opening (ver. 15) is peculiar to Lk. The substance of ver. 16 is common to all three; but here Lk. inserts the characteristic π ᾶ ς ι ν. In ver. 17 he and Mt. are together, while Mk. is silent. Lk. shows more clearly than the other two how intense was the excitement which the Baptist’s preaching caused.

15. Προσδοκῶντος. What were they expecting? The result of all this strange preaching, and especially the Messianic judgment. Would it be put in execution by John himself? For this absolute use of προσδοκάω comp. Act 27:33. Excepting Mat 11:3, Mat 11:24:50, 2Pe 3:12-14, the verb is peculiar to Lk. (1:21, 7:19, 20, 8:40, 12:46; Act 3:5, etc.). Syr-Sin. omits.

The Vulg. here has the strange rendering existimante; although in 1:21, 7:19, 20, 8:40 προσδοκάω is rendered expecto, and in 12:46 spero.. Cod. Brix. has sperante here. See on 19:43 and 21:23, 25 for other slips in Jerome’s work. Here d has an attempt to reproduce the gen. abs. in Latin: et cogitantium omnium. Comp. 9:43, 19:11, 21:5, 24:36, 41.

μή ποτε αὐτός. “If haply he himself were the Christ.” Their thinking this possible, although “John did no sign,” and had none of the insignia of royalty, not even descent from David, is remarkable. Non ita crassam adhuc ideam de Christo habebant, nam Johannes nil splendoris externi habebat et tamen talia de eo cogitabant (Beng.). That this question had been raised is shown by Joh 1:20. The Baptist would not have declared “I am not the Christ,” unless he had been asked whether he was the Messiah, or had heard the people discussing the point.

For the constr. comp. μή ποτε δῴη αὐτοῖς ὁ Θεὸς μετάνοιαν (2Ti 2:25). The opt. in indirect questions is freq. in Lk. both without ἄν (1:29, 8:9, Act 17:11, Act 21:33) and also with ἄν (1:62, 6:11, 15:26; Act 5:24, Act 10:17).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Mused [διαλογιζομενων] . Better as Rev., reasoned. Compare chapter Luk 1:29; and see on Jas 2:4.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.