Luke 3:16

Luk_3:16

I indeed baptize you with water

Significance of Johns baptism

1.

Johns baptism was a carrying on of the office of the law. Neither repentance avails without grace, nor grace without repentance; for repentance must first condemn sin, that grace may blot it out. So then John, becoming a type of the law, baptized to repentance, Christ to grace.

2. Johns baptism was higher than Jewish rites, but imperfect. Moses baptized, but with water, and before this, in the cloud and in the sea; but this was typically, as St. Paul also pronounces the sea a type of the water, the cloud a type of the Spirit, the manna a type of the bread of life, the drink a type-of the heavenly draught. John also baptized, and he no longer Judaically, for he baptized not with water only, but to repentance; but not as yet altogether spiritually, for it is not added with the Spirit. The perfection of Christs Baptism, which Johns lacked, is that it is with the Spirit.

3. Johns baptism was preparatory and initiatory to the gospel. He baptized not with the Spirit, but with water; because, unable to remit sins, he washed the bodies of the baptized with water, but not their hearts with forgiveness. Why then did he baptize, since by baptism he did not free from sin, except that maintaining the order of his precursorial office, he, who by his birth had gone before His birth, should by baptizing also go before the Baptism of the Lord? And he who by preaching had been made the precursor of Christ, should by baptizing also be His precursor through the image of His Sacrament. (E. B. Pusey, D. D.)

I indeed baptize you with water

The symbol must be interpreted by the circle of ideas in which John moved, and which he variously expressed. Its suggestive cause is as hard to determine as it is unimportant. The rite may have formal affinities with the lustrations of the Essenes or the ablutions of proselytes; but it has a material significance of its own. John placed it in a relation with confession of sin and repentance, that made it the symbol of certain spiritual realities--evil recognized and repudiated; good perceived and chosen. In this connection its use may have been suggested by such words as, Wash you, make you clean, or, In that day there shall be a fountain opened, &c. (Zec_13:1). But his baptism was the symbol of another and no less significant fact; the baptized were not simply the penitent, but the expectant, men consecrated to a great hope. And so John was but true to the best genius of his people when he made his baptism represent, not simply an individual change, but a social fact--entrance into a society prepared for the kingdom which was at hand. The baptism unto repentance was also a baptism unto hope: as the first, it was the sign of a renounced past; as the second, it was the symbol of a new future. The Baptists idea of this new future was embodied in the phrase, the kingdom of heaven. He could indifferently say, The kingdom of heaven is at hand, and, After me cometh One mightier than I. He loved indeed to contrast his own meanness and the Kings greatness. He was not worthy to bear His sandals, to loose His shoes latchet. He was but the friend of the Bridegroom; the Bridegroom was to come. He only baptized with water, the mighty One who was coming would baptize with the Holy Ghost and with fire. (A. M. Fairbairn, D. D.)

Humility the test of a great man

I believe the first test of a truly great man is his humility. I do not mean by humility doubt of his own power, or hesitation of speaking his opinions; but a right understanding of the relation between what he can do and say, and the rest of the worlds sayings and doings. All great men act only know their business, but usually know that they know it; and are not only right in their main opinions, but they usually know that they are right in them, only they do not think much of themselves on that account. Arnolfo knows he can build a good dome at Florence; Albert Durer writes calmly to one who has found fault with his work, It cannot be better done; Sir Isaac Newton knows that he has worked out a problem or two that would have puzzled anybody else; only they do not expect their fellow-men, therefore, to fall down and worship them. They have a curious under-sense of powerlessness, feeling that the greatness is not in them, but through them; that they could not do or be anything else than God made them--and they see something Divine and God-made in every other man they meet, and are endlessly, foolishly, incredibly merciful. (John Ruskin.)

Humility beautifies

A just and reasonable modesty does not only recommend eloquence, but sets off every great talent which a man can be possessed of. It heightens all the virtues which it accompanies. Like the shades in paintings it raises and rounds every figure, and makes the colours more beautiful, though not so glaring as they would be without. (Addison.)

Adult and infant baptism

A river of baptism ought to be a river of death. You are baptized in the Jordan. How? Need we then care how? As antiquarians we would like to know how John the baptizer dealt with those who came to him: we would like to know whether they were dipped in the stream, or whether water was poured upon them from the stream. But now, ask your own conscientious affections whether the answer to this question, spiritually, is worth one sixpence to us, or, at any rate, of special importance? It is not. As antiquarians, it is very interesting to us, and we feel sure that if we knew the outward literal truth, we should get some suggestion from it. But we know at least this: the people that John baptized, and that disciples of Jesus baptized, were adults. That is clear enough. Well, then, if at that time adults were baptized, surely circumstances may occur again in which any rational person will allow that adults may again be baptized. The truth is, that it was not man that invented infant-baptism, but through the Lord Gods providence at, as we think, the suggestion of His Spirit, that it arose. When people had been baptized, and children were born to them, that they never would let grow up into the heathen state in which they themselves had been when they were baptized, how natural that they should, by a water-rite, adapted from the rite with which they were familiar, hallow these children to the Lord God! What are we baptized for, by the Holy Spirit, into a new life, but that our old life may perish? I wish my old life, a man may say, to be taken from me by the Jordan and carried down to the Dead Sea as soon as possible. Oh, let me be utterly rid of it; let my God save me by the death of the old man and the resurrection of the new. All that is outward is of value only for its significance and its suggestiveness. (T. T. Lynch.)

One mightier than I cometh

Expectation

And what is the man who, having no expectations, is always casting back his thoughts into a retrospect? Almost universally a melancholy man. And what is the man who sees nothing but the present? A drudge in his work, and a sensualist in his pleasures. But what is the man who throws himself into that which is beyond him? At least, an energetic man, and, if he be a Christian, a happy one. Have you never observed that every ones character is determined by what he is living up to? Why is the Mahommedan an idle and self-indulgent man? Because he lives up to a corporeal, and indolent, and sensuous heaven. Why is the Brahmin a man of apathy? Because, after all his transmigrations, he has nothing to expect--according to his creed--but annihilation, absolute annihilation. Whydoes the believer grow holy and loving, but because he is always realizing in his mind the heaven of holiness and love to which he is going? Certainly, expectation is a duty. But God has done with this faculty of expectation, what He has done with all the natural powers and habits of the human mind--He has sanctified it, and elevated it. And this is the way God has done it--He has thrown into it first, truth, then affection, and then great delight,so He has made it hope. What is it? Expectation with desire. It is quite certain that God intended that man should be ruled by hope. The seed of the woman shall bruise the serpents head. Observe, at once, the mind was sent off into the future for its comfort. It was the same with Abraham--he had nothing, he was to have everything. The Jews lived by their prophecies. Nor less, but rather more, it is the key of the New Testament. What the Messiah of Bethlehem was under the former dispensation, Christ made the Holy Ghost to His disciples. Wait, wait till you receive the promises. And now what is the aim, the consolation, the theme, the life of the whole Church, but the coming back of her dear Lord? But what I wish you to notice in this long line of expectation is, that the next thing in the succession is always greater and better than that which preceded it. Davids reign was one appointed in the prospective; but Davids reign was only the shadow of the higher empire of Christ. Zions power and beauty were predicted; but chiefly as the type of the Church of the gospel. The gospel itself was infinitely greater than all its foreshowing; Jesus was a greater prophet than Moses. And we have Christs own warrant to say that the Holy Ghost was a larger gift to the Church than even His own personal presence--more pervasive, more effective. And then higher and higher still, in ranges where the mind loses itself in floods of glory, the swelling tide rolls on and never stops. If you could read it so, brethren, whenever anything happy comes to you--an answered prayer, a gift of God--you may always hear it--saying, I am only a pledge of something else; there is something better than I am behind. One mightier than I cometh. Why it should have pleased God to place everything in such a scale of ever-ascending grandeur and goodness, we can only faintly glimpse. But, assuredly, it is always exalting Him in His unapproachable height, while it is always humbling us in our sense of ignorance and preparation. (J. Vaughan, M. A.)

The latchet of whose shoes

Loosing the shoe-latchet

I. NO FORM OF HOLY SERVICE IS TO BE LIGHTLY SET BY.

1. Little works for Christ, little shoe-bearings and latchet-loosings, often have more of the childs spirit in them than greater works. Outside, in the streets, a mans companion will do him a kindness, and the action performed is friendly; but for filial acts you must look inside the house. There the child does not lend money to its father, or negotiate business, yet in his little acts there is more sonship. Who is it that comes to meet father when the day is over? and what is the action which often indicates childhoods love? See the little child come tottering forward with fathers slippers, and run away with his boots as he puts them off. The service is little, but it is loving and filial, and has more of filial affection in it than the servants bringing in the meal, or preparing the bed, or any other more essential service. It gives the little one great pleasure, and expresses his love. So also in little acts for Jesus.

2. In little acts for Christ it is always to be remembered that the little things are as necessary to be done as the greater acts. If Christs feet be not washed, if His sandals be not unloosed, He may suffer and His feet may be lamed, so that a journey may be shortened, and many villages may miss the blessing of His presence. So with other minor things. We remember the old story of the losing of the battle through the missing of a single nail in a horse-shoe, and peradventure up to this moment the Church may have lost her battle for Christ, because some minor work which ought to have been done for Jesus has been neglected. Many a cart comes to grief through inattention to the linch-pin. A very small matter turns an arrow aside from the target. Human destiny often turns upon a hinge so small as to be invisible. Never say within yourself, This is trivial. Nothing is trivial for the Lord. Never say, But this surely might be omitted without much loss. How knowest thou? If it be thy duty, He who allotted thee thy task knew what He did. Do not thou in any measure neglect any portion of His orders, for in all His commands there is consummate wisdom, and on thy part it will be wisdom to obey them, even to the jots and tittles.

3. Little things for Christ are often the best tests of the truth of our religion. Obedience in little things has much to do with the character of a servant. In small things lie the crucibles and the touchstones. The Goldsmiths Hall mark is a small affair, but you know true silver by 2:4. Mark also with regard to little works, that very often there is about them a degree of personal fellowship with Christ which is not seen in greater work. The smallest act of service done for Christ has an importance all its own.

5. God accepts our worship in little things. He cares no less for the turtledove offering than for the sacrifice of bullocks and rams.

II. OUR OWN UNWORTHINESS. We are sure to feel this when we come practically into contact with any real Christian service. Let a man begin earnestly to work for the Lord Jesus, and he will soon find out that he is unworthy of the meanest place in the employ of one so gracious.

1. When we recollect what we used to be.

2. When we recollect what we are.

3. Have we not to confess, in looking upon what we have done for Christ, that we have far too much eye to self in our conduct?

4. Because, when we have gone to the lowest, Jesus always goes lower down than we have done.

III. THIS OUGHT TO STIMULATE, NOT DISCOURAGE US. Since I do so badly when I do my best, I will always do my utmost. Since it comes to so little when the most is done, I will at least do the most. (C. H. Spurgeon.)

Latchet

The sandals were of hard leather, and were fastened on with straps; the leather of which was doubtless then, as now, the skin of the camel or hyena. (E. Stapfer, D. D.)

He shall baptize you with the Holy Ghost and with fire

The promise of a baptism of fire

When John the Baptist was going round Judaea, shaking the hearts of the people with a call to repent, they said, Surely this must be the Messiah for whom we have waited so long. No, said the strong-spoken man, I am not; the Christ but One mightier than I cometh; He shall baptize you with the Holy Ghost and with fire. This last expression might have conveyed some idea of material burning to any people but Jews; but in their minds it would awaken other thoughts. It would recall the scene when their father Abraham asked Him who promised that he should inherit the land, Lord, whereby shall I know that I shall inherit it? The answer came thus: he was standing under the open sky at night, watching by chosen sacrifices, when, Behold a smoking furnace, &c. (Gen_15:17). It would recall the fire which Moses saw in the bush; the fire which came in the day of Israels deliverance, as a light on their way; the fire which descended on the Tabernacle; which shone in the Shekinah; which touched the lips of Isaiah; which flamed in the visions of Ezekiel; and which was again promised to Zion, not only in her public, but in her family, shrines, when the Lord will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night. In the promise of a baptism of fire they would at once recognize the approach of new manifestations of the power and presence of God; for that was ever the purport of this appearance in the days of the right hand of the Most High. (W. Arthur, M. A.)

The baptism of the Spirit

I. NATURE OF THE BAPTISM PROMISED. Johns baptism was introductory and transitional; Christs was to be spiritual, quickening, and searching. Apparent mixture of metaphors. Baptism means cleansing, and fire means warmth. How can warmth cleanse? No heart is pure that is not passionate, no virtue safe that is not enthusiastic. And such an enthusiastic virtue (and much more) Christ came to introduce. The baptism of the Holy Ghost and of fire comes upon all--either for sanctification or destruction, according to the way in which it is received.

II. THE NEED OF SUCH A BAPTISM.

1. It was needed in the time of John. What was wanted was a moral power that should at once

(1) Enlighten;

(2) Convince;

(3) Convert;

(4) Inspire with well-founded hope.

2. Such a baptism is needed now.

(1) In the Church;

(2) In the world.

III. THE ONLY SOURCE WHENCE SUCH A BAPTISM COULD COME.

1. From heaven.

2. Through Christ.

IV. THE BAPTISM BESTOWED. On the day of Pentecost there was the baptism of the Holy Ghost. The world received a new life. There was also the baptism of fire in the destruction of Jerusalem, and the overthrow of Rome. Every genuine revival a baptism of the Holy Ghost. Every time of sore national distress or humiliation a baptism of fire.

V. A PERSONAL QUESTION. Have we been baptized by the Spirit? Such a baptism is--

1. Needful.

2. Possible. Test: Are we bringing forth the fruits of the Spirit? Gal_5:22-23.)

VI. A PRESSING DUTY. To pray for the baptism of the Spirit, on ourselves, on the whole Church of God, and on the world.

VII. A WORD OF WARNING. There will be a baptism of fire for individuals and nations that despise the warnings of the Spirit. (E. W. Wilson.)

The Spirits Baptism

Baptism of the Spirit.

(1) Of truth, to enlighten us;

(2) of power, to renew;

(3) of grace, to comfort;

(4) of love, to unite. (W. H. Van Doren, D. D.)

Inward fire

For us to be baptized with the Holy Ghost is to be baptized with fire. The existence within us of false tendency and proclivity makes it a flame. Once let it fall on us, and straightway there is turmoil; straightway some hot work begins. Here is a man wholly at ease and quiet in a pleasant paradise--though it be a fools paradise of self-content and free self-gratification; but a breath from on high stirs in him at last, a breath of higher impulse and inspiration; and now a struggle sets in, in which the soul sways to and fro, and burnings of remorse and repentance are suffered, with daily self-reprovings and self-crucifixions. The man is no longer at peace with himself, but in a great heat of controversy; no longer a tranquil universe, but a troubled conjunction of antagonisms. His life becomes, as the Scripture represents it, a battle, a warfare. A fire of discontent is kindled within him; there rages in him the flame of a conflict between the Spirit and the flesh. When Christ began of old to baptize with the Holy Ghost, it was a baptism of fire. And even so is it still. The stirring within man of the better self, of the Spirit from above, is invariably more or less with confused noise and garments rolled in blood. Our God, when He touches us, is a consuming fire. Not out of Christ, as we have it explained sometimes, but in Christ; for from the God in Christ proceeds the Spirit; and where the Spirit breathes in human breasts there is burning. (S. A. Tipple.)

Fire purifies everything

Louis XIV. had granted a pardon to a nobleman who had committed some very great crime. M. Voisin, the Chancellor, ran to him in his closet, and exclaimed, Sire, you cannot pardon a person in the situation of M--. I have promised him, replied the King, who was ever impatient of contradiction; go and fetch the great seal. But, sire--. Pray, sir, do as I order you. The Chancellor returns with the seals; Louis applies them himself to the instrument containing the pardon, and gives them again to the Chancellor. They are polluted now, sire, exclaims the intrepid and excellent magistrate, pushing them from him on the table; I cannot take them again. What an impracticable man! cries the monarch, and throws the pardon into the fire. I will now, sire, take them again, said the Chancellor; the fire, you know, purifies everything. (Baxendales Anecdotes.)

Johns baptism inferior to Christs

The inferiority of the baptism of John to Christian baptism is declared by the holy Baptist himself. This difference (water … Holy Ghost) he alleges as the proof of his own inferiority to his Lord, and as resulting from it. This difference our Lord also inculcated (Act_1:11), when He instituted His own baptism. The baptism of John was preparatory, the Baptism of Christ perfective; the baptism of John invited to repentance, the Baptism of Christ gave grace upon repentance; the baptism of John stood on the confines of the promised land, was allowed to see it, led men to the borders of it, guided them to it, but itself brought them not into it; higher than the law, as he whose baptism it was, was greater than any born of the sons of men, yet less also than the least in the kingdom of heaven; greater than the baptisms of the law, as being nearer to the Redeemer, but yet restrained within the precursorial office, still a shadow of the good things to come, not the reality itself, though brought so near to the Sun of Righteousness as all but to be kindled with His beams, as all but to convey that which could only be conveyed by Him in whom alone, as being God as well as man, we could be reborn as sons of God; who alone shed His precious blood for the sins of the whole world, and in baptism washes and cleanser His Church with it. (E. B.Pusey, D. D.)

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

CHAPTER 5

THE BAPTISM WHICH JESUS GIVES CONTRASTED WITH THAT OF JOHN

Mat 3:2; Mar 1:7-8; Luk 3:16. “I indeed baptize you with water unto repentance; but the One coming after me is more powerful than I, whose sandals I am unworthy to carry; He will baptize you with the Holy Ghost and fire.” John and all other authentic preachers of the gospel administer the symbolic baptism with water, not only in this way sealing the covenant of repentance, but beautifully typifying the real baptism which Jesus gives with the Holy Ghost. Whereas, Matthew and Mark give us here the statement en hudati, the dative of instrumentality, showing up the fact that John used the water in an instrumental way, Luke simply says men hudati baptizo humas — i.e., “I indeed baptize you with water” — omitting the preposition en, as you see, confirming the fact that hudati is the dative of instrumentality, clearly and unequivocally involving the conclusion that John handled the water instead of the people. This preposition en in this passage — used by Matthew and Mark and omitted by Luke — has several meanings, among which “in” and “with” are most prominent. God forbid that any one should think I want to encourage controversy in a matter so small and unessential as the quantity of water and the manner of its application! You read the Word of the Lord, and be sure you satisfy your conscience. (1Pe 3:21.) We also have, in certain localities, a controversy involving the fire phase of our Savior’s baptism. Here, with the inspired Greek under my eye, I see that Matthew and Luke give us, “He will baptize you with the Holy Ghost and fire,” while Mark omits the fire altogether, simply stating, “He will baptize you with the Holy Ghost,” clearly involving the conclusion that the fire normally inheres in the Holy Spirit — i.e., is inseparable from Him: “God is a consuming fire.” (Heb 12:18.) You know the Holy Ghost is none other than very and eternal God; therefore, when you receive the Holy Ghost, you receive the baptism of fire:

“For He is like a refiner’s fire, and like fuller’s soap.” (Mal 3:2.)

Thus, fire and soap being the great purifiers, are here associated, denotative of that wonderful purification which the Holy Spirit always executes when you receive Him into your hearts. The teaching of a fiery baptism, separate and distinct from that of the Holy Spirit, antagonizes Eph 4:3, where Paul certifies that there is one, and only one, baptism in the gracious economy, the fire not being a separate and distinct baptism, but a concomitant of the Spirit; while the ordinance with water is not intrinsically a baptism, but symbolically typifies the real baptism of the Holy Spirit administered by our Savior. In connection with these facts, it is pertinent to consider 2Ti 1:6 :

“On account of which cause, I remind thee to revive and refire the gracious gift of God which is in thee for the laying on of my hands.”

The English word here, “stir up,” is anazopurein, which is a compound from ana, re; zao, life; pur, fire. Hence you see that the plain meaning of this triple Greek compound is “revive” and “refire.” We receive spiritual life in regeneration, but frequently need reviving, and will till this mortal puts on immortality.

We receive the fire of the Holy Ghost in sanctification, which should be revived and renewed, ever and anon, throughout our pilgrimage. You take food to revive your physical life, as otherwise it would evanesce, and you would die. You frequently put on fuel, stir up, and renew the fire, as otherwise it would go out, and you would freeze out in the North-pole atmosphere of this wintry world. Let us not get wise above what is written; but take the plain Word of the Lord in every Case, and you will keep out of these tangles, in which Satan is so fond of perplexing the people of God. There is no danger of getting too much life and too much fire if you get it from God. Man has fox-fire, the devil has hell-fire, and God has heavenly-fire. The Holy Ghost is God. If you seek a baptismal fire separate from the Spirit, you open the door for men and devils to deceive you with their “strange fire,” for which Nadab and Abihu, the sons of Aaron, fell dead when they offered it to the Lord. So beware, lest you offer strange fire to the Lord, and fall dead spiritually, as we seriously fear some are doing. If you seek any blessing separate from God, you run headlong into fanaticism. Feel perfectly free to get revived and fired all you possibly can, but get it all from God, remembering, amid all that God says, there is but one baptism. (Eph 5:4.)

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

3:16 I’m not even worthy to be his slave and untie the straps of his sandals: The untying of sandals was done only by slaves (to make this connection clear, the NLT adds be his slave and). John thus greatly honored the Messiah. • baptize you with the Holy Spirit and with fire: The Old Testament prophets predicted that in the last days, God would pour out his Spirit on his people (Isa 32:15, Ezek 36:28-29; Joel 2:28). This prophecy was at least partially fulfilled on the day of Pentecost (Acts 2). Fire is an image of judgment (see Luke 3:9); it also has the power to cleanse and refine God’s people (see 1 Cor 3:10-15; cp. Isa 4:4; Mal 3:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 3:16. Ἀπεκρίνατο, answered) To those who were desiring to question him. Comp. Act 13:25, τίνα με ὑπονοεῖτε εῖναι, “As John fulfilled his course, he said, Whom think ye that I am? [implying that they were desiring to ask him the question].—ἔρχεται) Castellio renders it ‘adventat,’ approacheth.—ὁ ἰσχυρότερός μου, who is mightier than I) John was powerful: Luk 3:4-5; Luk 3:10-11, ch. Luk 1:17 [He shall go before Him in the spirit and power of Elias]: but Christ was much more so.—καὶ πυρὶ, and with fire) That fire in respect to believers denotes the fiery power of the Holy Spirit: with which comp. Isa 4:4. And indeed they were actually bathed and baptized in fire: Act 2:3; Act 1:5. Yet nevertheless it is not here as in Joh 3:5, where material water is meant; for in this passage material fire is not signified; since in John the water is named before the mention of the Spirit, whereas here the Spirit and fire are named together. In respect to the impenitent the fire denotes the fire of wrath spoken of in Luk 3:17. In a similar manner fire has a double signification in Mar 9:49, compared with the preceding verses.[35]

[35] “Every one shall be salted with fire:” believers with the purifactory fire of trials, unbelievers with the fire that “is not quenched.”—ED. and TRANSL.

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

Luk_3:16. See on Mat_2:11; Mar_1:7 f.

ἀπεκρίν.] interrogare cupientibus, Bengel.

ἔρχεται] placed first for emphasis.

οὗ … αὐτοῦ] Comp. Mar_1:7; Mar_7:25; Winer, p. 134 [E. T. 183 f.].

αὐτός] he and no other.

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 3:16 . ἅπασι : might suggest frequent replies to various parties, uniform in tenor; but against this is the aorist ἀπεκρίνατο , which suggests a single answer given once for all, to a full assembly, a formal solemn public declaration. On the Baptist’s statement in this and the following verse, vide on Mt. ἐν Πνεύματι Ἁγίῳ καὶ πυρί : against the idea of many commentators that the Holy Spirit and fire represent opposite effects on opposite classes saving and punitive Godet and Hahn press the omission of ἐν before πυρί , and take Πνεῦμα and πῦρ to be kindred = fire the emblem of the Spirit as a purifier. They are right as to the affinity but not as to the function. The function in both cases is judicial. John refers to the Holy Wind and Fire of Judgment It is, however, not impossible that Lk. read an evangelic sense into John’s words.

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

John answered--either to the deputation from Jerusalem (see Joh 1:19, &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on Mat 3:10.)

saying unto them all--in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!

one mightier than I--"the Mighter than I."

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

Verse 16. - 17. On these verses see Mt 3:11-12, and Mr 1:7-8, and particularly Clarke's note on "Joh 3:5".

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

16. John answered] The answer, as we find from Joh_1:19-28, was given in its most definite form to a Pharisaic deputation of Priests and Levites, who were despatched by the Sanhedrin expressly to ask him to define his claims.

one mightier] Rather, the stronger than I.

the latchet] i. e. the thong. The word, now obsolete in this sense, is from the same root perhaps as the Latin laqueus (Ital. laccio, Portug. lazzo, old French lacs, Fr. lacet, Engl. lace).

shoes] Rather, sandals.

to unloose] In Mat_3:11 it is ‘to carry his sandals;’ i. e. I am not adequate to be his humblest slave.

baptize you with the Holy Ghost and with fire] Rather, in the Holy Ghost and fire. The preposition en distinguishes between the mere instrumentality of the water, and the spiritual element whereby and wherein the child of the kingdom is baptized. This baptism by the Spirit had been foretold in Isa_44:3; Joe_2:28. Its first obvious fulfilment was at Pentecost (Act_1:5; Act_2:3) and subsequent outpourings after baptism (Act_11:15-16). But it is fulfilled without visible supernatural signs to all Christians (1Co_6:11; “by one Spirit are we all baptized into one body,” 1Co_12:13).

and with fire] In its first and most literal sense the allusion is to the fiery tongues of Pentecost (Act_2:3); but the secondary and metaphoric allusion is to the burning zeal and illuminating light of the Spirit. St Jerome sees a further allusion to fiery trials (Luk_12:49; Mar_9:49; 1Pe_4:12) and to the fire of judgment (1Co_3:13); but these allusions cannot be regarded as certain.

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.

John answered, saying unto them all,.... For some of them might not only so think in their hearts, but express with their mouths the apprehension they had of him; and might put the question to him, as the priests and Levites from Jerusalem afterwards did; or he might know the secret thoughts of their hearts by divine revelation; or be apprized by his disciples of the private sentiments of the people concerning him: and therefore, to put them out of doubt, and that he might not have an honour conferred on him, which did not belong to him, he addressed himself, in a very public manner, to the whole multitude, in the hearing of them all: though the word "all" is left out in the Syriac and Persic versions, but rightly retained in others, being in all copies, and having a considerable emphasis on it: and said the following words.

I indeed baptize you with water; Matthew adds "unto repentance"; upon the profession of repentance:

but one mightier than I cometh; that is,

after me; as Matthew records it:

the latchet of whose shoes I am not worthy to unloose; neither to bear his shoes after him, as Matthew says, nor to untie his shoe string, or unbuckle his shoe, both which were menial actions with the Jews: he shall baptize you with the Holy Ghost, and with fire; as he did some of their nation, his own disciples, on the day of pentecost; See Gill on Mat 3:11

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

16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

Ver. 16. The latchet of whose shoes, &c.] By this expression the Baptist acknowledgeth Christ’s godhead, as did also Mary by washing his feet. But what doth the pope that holds forth his feet to be kissed? Is not this he that sits as God in the temple of God? Is not this Dominus Deus noster Papa? The Lord God our Pope. Learned he not this abominable insolence of Diocletian, that bloody persecutor? who as he was the first Roman emperor that would be worshipped as God, so he was the first that wore shoes embellished with precious stones, and held forth his feet to be kissed of his prostrate suitors. (Eutropius.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 3:11-12.

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

See Matthew iii. 11. That baptism cannot be valid, in which the name of the Holy Ghost only is invoked. For, the tradition concerning life-giving grace, must be preserved entire. To add or to omit any thing, may exclude from life everlasting. For, as we believe, so also are we baptized, in the name of the Father, and of the Son, and of the Holy Ghost. (St. Basil, lib. de Spirit. Sanc. chap. xxii.) --- Fire. This is a metaphor, to signify the Holy Ghost and his gifts, particularly the fire of divine love to the expiation of sins, and is very common in Scripture. Sometimes also he is represented by water, as in St. John iv. 10, et dein. and vii. 38.-9; Isaias xliv. &c. &c. Hence, in the hymn to the Holy Ghost, the Church uses both figures. Thou who art call’d the Paraclete,

Best gift of God above,

The living Spring, the living Fire,

Sweet unction and love.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 3:11-12", See Poole on "Mar 1:7-8". John the Baptist in these verses doth not only assure them that he was not the Christ, but also lets them know that Christ was coming amongst them, and that he was more excellent than he, and should

baptize them with the Holy Ghost and with fire; with fire as the symbol of the Holy Ghost; so some understand it, expounding it as a prophecy of the descent of the Holy Ghost, Act 2:3. Others possibly better expound it of the Holy Ghost working in the souls of believers as fire, purging them, and burning up their lusts and corruptions.

And many other things in his exhortation preached he unto the people: by which words the evangelist lets us know, that what he and the other evangelists have reported concerning John’s preaching was but the sum of it.

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

16-18. See notes on Mat_3:11-12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I indeed baptize you with water; but One mightier than I cometh. To refute this growing conviction that he was the Messiah, John tells the people plainly tidal Another far greater than he was coming. He, John, certainly washed (baptized) those who came to him, but his washing was merely symbolicalit could not purify them; his work had been to stir them up to repentance, to arouse them to change their lives. But the One who was coming, before whom he (John) was unworthy to stand and perform the humblest menial office, that great One should baptize too, but his baptism would be a very different thing. He shall baptize you with the Holy Ghost. There was, indeed, a difference between John"s baptism and the baptism of the Messiah who was to come after him. John could do no more with his words and symbol baptism than rouse the people to struggle after repentance and a change of heart and life, while Messiah would furnish to men the influence from above, that was really needed in order to purity of heart and life. He would procure and pour out the influence of the Divine Spirit. (see Dr. Morrison, Mar_1:8) And with fire. Not with punitive fire, which interpretation would be quite alien from the context here. Those expositors who have adopted this meaning of the fire here have been most likely influenced by the mention of the unquenchable fire in the next sentence. The fire which was to enter into Messiah"s baptism was rather the flame of purification. So we read of the coal of fire taken from off the altar and laid on the mouth of Isaiah the prophet. (Isa_6:6, Isa_6:7) "With fire," writes Bishop Wordsworth, "to purify, illumine, transform, inflame with holy fervor and zeal, and carry upward, as Elijah was carried up to heaven in a chariot of fire."

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

16. ἀπεκρίνατο. The answer, as we find from Joh 1:19-28, was given in its most definite form to a Pharisaic deputation of Priests and Levites, who were despatched by the Sanhedrin expressly to ask him to define his claims.

ὁ ἰσχυρότερός μου. ‘The stronger than I’ (comp. Luk 8:27).

λῦσαι. St Mark adds the graphic touch κύψας, ‘to stoop and untie.’ In Mat 3:11 it is ‘to carry (βαστάσαι) his sandals;’ i.e. I am not adequate to be his humblest slave.

τὸν ἱμάντα, i.e. the thong. The word ‘latchet’ now obsolete in this sense, is from the same root perhaps as the Latin laqueus (Ital. laccio, Portug. lazzo, old French lacs, Fr. lacet, Engl. lace).

τῶν ὑποδημάτων αὐτοῦ. Of his sandals. The αὐτοῦ after οὗ is a pleonasm. Comp. οἷ τῷ μώλωπι αὐτοῦ, 1Pe 2:24. The idiom is common in Hellenistic Greek, but is also classical, as in Herod. IV. 44, &c. “Christ which that is to every wound triacle.” Chaucer. See Brief Greek Syntax, § 102.

ἐν πνεύματι ἁγίῳ καὶ πυρί. ‘In the Holy Spirit and fire.’ The preposition ἐν distinguishes between the mere instrumentality of the water, and the spiritual element whereby and wherein the child of the kingdom is baptized. This baptism by the Spirit had been foretold in Isa 44:3; Joe 2:28. Its first obvious fulfilment was at Pentecost (Act 1:5; Act 2:3) and in subsequent outpourings after baptism (Act 11:15-16). But it is fulfilled without visible supernatural signs to all Christians (1Co 6:11); “by one Spirit are we all baptized into one body,” 1Co 12:13). At the same time Act 19:2 shews that we must not attribute to the Baptist any clear view of the Holy Ghost as a Person.

καὶ πυρί. In its first and most literal sense the allusion is to the fiery tongues of Pentecost (Act 2:3); but the secondary and metaphoric allusion is to the burning zeal and illuminating light of the Spirit. St Jerome sees a further allusion to fiery trials (Luk 12:49; Mar 9:49; 1Pe 4:12) and to the fire of judgment (1Co 3:13); but these allusions cannot be regarded as certain.

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.

16. πᾶσιν. Showing how universal the excitement on this point was. Neither Mt. (3:11) nor Mk. (1:7) has the πᾶσιν of which Luke is so fond: comp. 6:30, 7:35, 9:43, 11:4, 12:10.

The aor. mid. ἀπεκρίνατο is rare in N.T. (23:9; Act 3:12; Mat 27:12; Mar 14:61; Joh 5:17, Joh 5:19); also in LXX (Jdg 5:29; 1Ki 2:1; 1Ch 10:13; Eze 9:11). In bibl. Grk. the pass. forms prevail: see small print on 1:19.

Ἐγὼ μὲν ὕδατι. Both with emphasis: “I with water.”

ὁ ἰσχυρότερος. Valebat Johannes, sed Christus multo plus (Beng.). The art. marks him as one who ought to be well known.

λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων. More graphic than Mt.’s τὰ ὑποδ. βαστάσαι, but less so than Mk.’s κύψας λῦσαι τὸν ἱμ. τῶν ὑποδ. αὐτοῦ Both AV. and RV. mark the difference between ὑπόδημα, “that which is bound under” the foot, and σανδάλιον, dim. of σάνδαλον, by rendering the former “shoe” (10:4, 15:22, 22:35; Act 7:33, Act 13:25) and the other “sandal” (Mar 6:9; Act 12:8). The Vulg. has calceamenta for ὑποδήματα, and sandalia or caligæ for σανδάλια. In LXX the two words seem to be used indiscriminately (Jos 9:5, Jos 9:13); but ὑποδ. is much the more common, and it is doubtful whether the Jews before the Captivity wore shoes or manalim (Deu 33:25) as distinct from sandals. Comp. οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν (Isa 5:27). To unfasten shoes or sandals, when a man returned home, or to bring them to him when he went out, was the office of a slave (See Wetst. on Mat 3:11). John is not worthy to be the bond-servant of the Christ. The αὐτοῦ is not so entirely redundant as in some other passages: “whose latchet of his shoes.”1

αὐτός. In emphatic contrast to the speaker.

ἐν πνεύματι ἁγίῳ. See on 1:15. That the ἐν with πνεύματι ἁγίῳ and its absence from ὕδατι marks a distinction of any great moment, either here or Act 1:5, must be doubted; for in Mat 3:11 both expressions have the ἐν, and in Mar 1:8 neither. The simple dat. marks the instrument or matter with which the baptism is effected; the ἐν marks the element in which it takes place (Joh 1:31). See Hastings, D.B. i. p. 244.

καὶ πυρί. This remarkable addition is wanting in Mk. Various explanations of it are suggested. (1) That the fiery tongues at Pentecost are meant, is improbable. Were any of those who received the Spirit at Pentecost among the Baptist’s hearers on this occasion? Moreover, in Act 1:5 καὶ πυρί is not added. (2) That it distinguishes two baptisms, the penitent with the Spirit, and the impenitent with penal fire, is very improbable. The same persons (ὑμᾶς) are to be baptized with the Spirit and with fire. In ver. 17 the good and the bad are separated, but not here. This sentence must not be made parallel to what follows, for the winnowing-shovel is not baptism. (3) More probably the πυρί refers to the illuminating, kindling, and purifying power of the grace given by the Messiah’s baptism. Spiritus sanctus, quo Christus baptizat, igneam vim habet: atque ea vis ignea etiam conspicua fuit oculis hominum (Beng.): comp. Mal 3:2. (4) Or, the fiery trials which await the disciple who accepts Christ’s baptism may be meant: comp. 12:50; Mar 10:38, Mar 10:39. The passage is one of many, the exact meaning of which must remain doubtful; but the purifying of the believer rather than the punishment of the unbeliever seems to be intended.

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

One mightier [ο ισχυροτερος] . The definite article points to an expected personage. Hence better as Rev., he that is mightier.

Unloose [λυσαι] . So also Mark; but Matthew bastasai, to bear. See on Mt 3:11.

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