In Spirit and Fire

At the Jordan River, John proclaimed a baptism in water “for the remission of sins,” and announced the arrival of the “Coming One.” He was the forerunner of the Messiah, just as promised in the Book of Isaiah: “Behold, I send my messenger before your face… The voice of one crying in the wilderness: Prepare the way of the Lord.”

And John summoned the whole nation of Israel to repentance, including the Pharisees and Sadducees. He warned the latter, especially of the coming judgment that would befall them if they refused to repent in preparation for the Messiah - (Matthew 3:7-10).

The Pharisees and Sadducees typified the religious leadership of Israel. They, too, were required to reorient their lives before the arrival of the messianic kingdom.

The baptism of John was an invitation for all members of Israel to repent in preparation for the arrival of the kingdom and its King, and this included even its most rigorously religious members.

(Matthew 3:11-12) – “I indeed baptize you in water for repentance: but he that is coming after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and fire, whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.”

IN SPIRIT AND FIRE

In the passage, John contrasts himself with the “Coming One” in three ways - might, worth, and especially, mode of baptism.

His baptism in water was preparatory, not final. Both he and Jesus “baptized” penitent men; however, John was baptizing them in water, but the Messiah would “baptize IN THE HOLY SPIRIT AND FIRE.”

The gift of the Spirit was an expectation of the “last days” and foundational to the New Covenant promised in the books of Ezekiel and Jeremiah. By His Spirit, God would write His laws on the hearts of His people - (Isaiah 44:1-4, Jeremiah 31:31-34, Ezekiel 36:25-27, Joel 2:28-32, Acts 2:38-39).

The phrase, “in Holy Spirit and fire,” indicates two aspects to the superior “baptism” offered by the “Coming One.” In the Greek clause, “spirit and fire” do not refer to two separate events or baptisms. Only one preposition governs both nouns, namely, “in” (en), and “spirit and fire” are both direct objects of the single verb “baptize.” Both aspects characterize the one “baptism” provided by the Messiah.

In this context, “fire” can only refer to judgment, whether for the purgation or destruction of the individual. The reference to “spirit and fire” is part of John’s response to the “Pharisees and Sadducees,” the very ones he warned about the “axe” that was about to cut down the fruitless tree. Moreover, the “fire” points to the “chaff” that the Messiah would “burn up with unquenchable fire.”

John’s words were addressed to Israel, including the nation’s leaders in Jerusalem. In the Greek sentence, the pronoun “you” is plural (i.e., “He will baptize YE”) - the words were addressed to the entire nation.

All who responded and prepared for the Messiah would experience the “baptism in the Spirit.” Those who refused would experience the other side of the coin. This warning was applicable to individual Israelites and to the nation.

DESCENT OF THE SPIRIT

When Jesus did arrive, John baptized him in water. Upon leaving the river’s waters, audible and visible signs “from heaven” confirmed his status as the Messiah, the one who possesses the Spirit - (Matthew 3:13-17).

In the passage, the “opening of the heavens” meant that his arrival at the Jordan River was an event of cosmic import. In him, access to the realm of God was being opened, and a new era of fulfillment was dawning.

The Spirit descended “upon him like a dove.” This marked the commencement of his messianic mission. From this point, Jesus was separated and anointed in order to bring the good news of the Kingdom of God to the people of Israel.

The preposition applied to the descent of the Spirit stresses movement “into” or “onto” something (eis), and the Spirit came to rest upon him. The description is metaphorical. The descent was “like” that of a dove.

In the Hebrew Bible, the Spirit anoints certain men temporarily to carry out specific tasks. But according to the Gospel of John, when the Spirit came upon Jesus, it remained from that point forward - (John 1:32, 3:34-36).

And at his baptism, the voice from heaven acknowledged Jesus as God’s “Son.” In doing so, it combined words from two messianic passages:

(Psalm 2:7) - “I will surely tell of the decree of Yahweh: he said to me, YOU ARE MY SON; today, I have begotten you.”

(Isaiah 42:1) - “Behold, my servant whom I uphold; my chosen one IN WHOM MY SOUL DELIGHTS. I HAVE PUT MY SPIRIT UPON HIM; he will bring forth justice to the nations.”

Taken together, the two passages define the identity and mission of the Messiah. He is God’s royal “Son” destined to reign from the messianic throne. But the Spirit was given to the Suffering Servant described in the Book of Isaiah.

Jesus came to the Jordan River “from Galilee.” After his baptism, anointed and equipped by the Spirit, he returned to “Galilee of the nations” and began to proclaim the gospel – “Repent, for the kingdom of God is at hand.” But first, the Spirit “drove him into the wilderness” where he was tested by the Devil.

Only after his resurrection and ascension, as God’s designated Davidic king, did he begin to baptize his followers in the Holy Spirit, beginning on the Day of Pentecost.