Matthew 3:11
Verse
Context
The Mission of John the Baptist
10The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. 11I baptize you with water for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.12His winnowing fork is in His hand to clear His threshing floor and to gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”
Sermons
Duncan Campbell
Leonard RavenhillLeonard RavenhillLeonard RavenhillLeonard Ravenhill
Derek Prince
CompilationsSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
I indeed baptize you with water unto repentance--(See on Mat 3:6); but he that cometh after me is mightier than I--In Mark and Luke this is more emphatic--"But there cometh the Mightier than I" (Mar 1:7; Luk 3:16). whose shoes--sandals. I am not worthy to bear--The sandals were tied and untied, and borne about by the meanest servants. he shall baptize you--the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you." with the Holy Ghost--"So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me" are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality. Beautiful spirit, distinguishing this servant of Christ throughout! and with fire--To take this as a distinct baptism from that of the Spirit--a baptism of the impenitent with hell-fire--is exceedingly unnatural. Yet this was the view of ORIGEN among the Fathers; and among moderns, of NEANDER, MEYER, DE WETTE, and LANGE. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating--as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems--water and fire--are employed to set forth the same purifying operations of the Holy Ghost upon the soul.
John Gill Bible Commentary
I indeed baptize you with water,.... These words, at first view, look as if they were a continuation of John's discourse with the Pharisees and Sadducees, and as though he had baptized them; whereas by comparing them with what the other Evangelists relate, see Mar 1:5 they are spoken to the people, who, confessing their sins, had been baptized by him; to whom he gives an account of the ordinance of water baptism, of which he was the administrator, in what manner, and on what account he performed it: I indeed baptize you; or, as Mark says, "I have baptized you"; I have authority from God so to do; my commission reaches thus far, and no farther; I can administer, and have administered the outward ordinance to you; but the inward grace and increase of it, together with the ordinary and extraordinary gifts of the Spirit, I cannot confer. I can, and do baptize, upon a profession of repentance, and I can threaten impenitent sinners with divine vengeance; but I cannot bestow the grace of repentance on any, nor punish for impenitence, either here or hereafter; these things are out of my power, and belong to another person hereafter named: all that I do, and pretend to do, is to baptize with water, or rather in water, as should be rendered. Our version seems to be calculated in favour of pouring, or sprinkling water upon, or application of it to the person baptized, in opposition to immersion in it; whereas the "preposition" is not instrumental, but local, and denotes the place, the river Jordan, and the element of water there, in which John was baptizing: and this he did unto repentance, or "at", or upon "repentance": for so may be rendered, as it is in Mat 12:41 for the meaning is not that John baptized them, in order to bring them to repentance; since he required repentance and fruits meet for it, previous to baptism; but that he had baptized them upon the foot of their repentance; and so the learned Grotius observes, that the phrase may be very aptly explained thus: "I baptize you upon the `profession' of repentance which ye make." John gives a hint of the person whose forerunner he was, and of his superior excellency to him: he indeed first speaks of him as one behind him, not in nature or dignity, but in order of time as man; but he that comes after me. John was born before Jesus, and began his ministry before he did; he was his harbinger; Jesus was now coming after him to Jordan from Galilee, to be baptized by him, and then enter on his public ministry: but though he came after him in this sense, he was not beneath, but above him in character; which he freely declares, saying, is mightier than I; not only as he is the mighty God, and so infinitely mightier than he; but in his office and ministry, which was exercised with greater power and authority, and attended with mighty works and miracles, and was followed with the extraordinary gifts of the Spirit. Not to mention the mighty work of redemption performed by him; the resurrection of his own body from the dead; and his exaltation in human nature, above all power, might, and dominion. The Baptist was so sensible of the inequality between them, and of his unworthiness to be mentioned with him, that he seems at a loss almost to express his distance from him; and therefore signifies it by his being unfit to perform one of the most servile offices to him, whose shoes I am not worthy to bear; or as the other Evangelists relate it, "whose shoelatchet I am not worthy to unloose"; which amounts to the same sense, since shoes are unloosed in order to be taken from, or carried before, or after a person; which to do was the work of servants among the Jews. In the Talmud (e) it is asked, "What is the manner of possessing of servants? or what is their service? He buckles his (master's) shoes; he "unlooses his shoes", and "carries them before him to the bath."'' Or, as is elsewhere (f) said, "he unlooses his shoes, or carries after him his vessels (whatever he wants) to the bath; he unclothes him, he washes him, he anoints him, he rubs him, he clothes him, he buckles his shoes, and lifts him up.'' This was such a servile work, that it was thought too mean for a scholar or a disciple to do; for it is (g) said, "all services which a servant does for his master, a disciple does for his master, , "except unloosing his shoes".'' The gloss on it says, "he that sees it, will say, he is a "Canaanitish servant":'' for only a Canaanitish, not an Hebrew servant (h), might be employed in, or obliged to such work; for it was reckoned not only, mean and servile, but even base and reproachful. It is one of their (i) canons; "if thy brother is become poor, and is sold unto thee, thou shalt not make him do the work of a servant; that is, , any reproachful work; such as to buckle his shoes, or unloose them, or carry his instruments (or necessaries) after him to the bath.'' Now John thought himself unworthy; it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man, and too scandalous for an Hebrew servant to do for his master, to whom he was sold; which shows the great humility of John, and the high opinion he had of Christ. It has been controverted whether Christ wore shoes or not; Jerom affirmed that he did not: but it seems from hence that he did; nor were the Jews used to walk barefoot, but on certain occasions. The Baptist points at the peculiar work of this great person, in which he greatly exceeds anything done by him; he shall baptize you with the Holy Ghost, and with fire; referring, either to the extraordinary gifts of the Spirit, to be bestowed on the disciples on the day of Pentecost, of which the cloven tongues, like as of fire, which appeared unto them, and sat upon them, were the symbols; which was an instance of the great power and grace of Christ, and of his exaltation at the Father's right hand. Or rather, this phrase is expressive of the awful judgments which should be inflicted by him on the Jewish nation; when he by his Spirit should "reprove" them for the sin of rejecting him; and when he should appear as a "refiner's fire", and as "fuller's soap"; when "the day of the Lord" should "burn as an oven"; when he should "purge the blood of Jerusalem", his own blood, and the blood of the Apostles and Prophets shed in it, "from the midst thereof, by the spirit of judgment, and by the spirit of burning"; the same with "the Holy Ghost and fire" here, or the fire of the Holy Ghost, or the holy Spirit of fire; and is the same with "the wrath to come", and with what is threatened in the context: the unfruitful trees shall be cut down, and cast into the fire", and the "chaff" shall be burnt with unquenchable fire". And as this sense best agrees with the context, it may the rather be thought to be genuine; since John is speaking not to the disciples of Christ, who were not yet called, and who only on the day of Pentecost were baptized with the Holy Ghost and fire, in the other sense of this phrase; but to the people of the Jews, some of whom had been baptized by him; and others were asking him questions, others gazing upon him, and wondering what manner of person he was; and multitudes of them continued obdurate and impenitent under his ministry, whom he threatens severely in the context. Add to all this, that the phrase of dipping or baptizing in fire seems to be used in this sense by the Jewish writers. In the Talmud (k) one puts the question, In what does he (God,) dip? You will say in water, as it is written, "who hath measured the waters in the hollow of his hand?" Another replies, , "he dips in fire"; as it is written, "for behold the Lord will come with fire". What is the meaning of , "baptism in fire?" He answers, according to the mind of Rabbah, the root of "dipping in the fire", is what is written; "all that abideth not the fire, ye shall make go" through the water. Dipping in the fire of the law, is a phrase used by the Jews (l). The phrases of "dipping, and washing in fire", are also used by Greek (m) authors. (e) T. Hieros. Kiddushin, fol. 59. 4. Maimon. & T. Bartenora in Misu. Kiddushin, c. 1. sect. 3. (f) T. Bab. Kiddushin, fol. 22. 2. Maimon. Hilch. Mechirah, c. 2. sect. 2. (g) T. Bab. Cetubot, fol. 96. 1. Maimon. Talmud Torn, c. 5. sect. 8. (h) Maimon. Hilch. Abadim, c. 1. sect. 7. (i) Moses Kotzensis Mitzvot Torah, precept. neg. 176. (k) T. Bab. Sanhedrim, fol. 39. 1. (l) Tzeror Hammor. fol. 104. 4. & 142. 3. & 170. 1. (m) Moschi Idyll. 1. Philostrat, Vit. Apollon, l. 3. c. 5.
Tyndale Open Study Notes
3:11 who is greater than I am: Despite his popularity and growing following, John had a clear sense of his role as subordinate to the Messiah. • I’m not worthy even to be his slave: In Jewish culture, to remove and carry someone’s sandals, even those of a rabbi, was too lowly a task even for the rabbi’s disciple. It was a job reserved for slaves. • with the Holy Spirit and with fire: This happened at Pentecost (see Joel 2:28-29; Acts 2:1-47); the ministry of Jesus, empowered by the Holy Spirit (see Matt 12:28; Luke 4:14), may also be included. Fire may refer to purification (Zech 13:9) or judgment (Mal 4:1; see Isa 1:25; 4:4; Mal 3:2-3). It is a “Spirit-and-fire baptism”; the Messiah puts into effect what John could only prepare—thoroughgoing judgment and purification.
Matthew 3:11
The Mission of John the Baptist
10The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. 11I baptize you with water for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.12His winnowing fork is in His hand to clear His threshing floor and to gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”
- Scripture
- Sermons
- Commentary
Revival on the Isle of Lewis
By Duncan Campbell23K1:01:00Revival HistoryMAT 3:11MAT 6:33MAT 7:7MAT 25:41ACT 2:1ACT 2:38ACT 17:30In this sermon transcript, the speaker shares a powerful testimony of a revival that took place in a parish. The revival began when four young girls, aged 16, prayed for their headmaster and their prayers were answered. The speaker then describes a meeting where he preached and the power of God fell upon the people while they were singing a song. Many people cried out to God for mercy and experienced a transformation. The speaker concludes by emphasizing the importance of honesty and shares a testimony of a man who knew God deeply. The sermon highlights the fruits of the revival and the impact it had on the community.
Washed With Fire
By Leonard Ravenhill12K1:18:02Baptism Of The Holy SpiritISA 40:4MAT 3:11LUK 3:16JHN 3:161CO 3:13HEB 12:29REV 3:15In this sermon, the preacher shares a story about a woman who worked in Africa and lived in a humble bamboo house. Despite facing potential dangers in the jungle, she had faith and trusted in God's protection. The preacher also talks about attending a meeting where people were sleeping and the preacher couldn't continue. However, a little woman with her legs swinging kept the energy alive. The sermon emphasizes the importance of repentance and highlights the unique qualities of John the Baptist, who was a powerful and influential figure in spreading the message of repentance.
Purity and Fire - Part 1
By Leonard Ravenhill9.6K29:23PurityEXO 28:2MAL 4:5MAT 3:11MAT 6:33MAT 11:5LUK 3:16JHN 3:16In this sermon, the speaker shares stories of revival and the power of prayer. He talks about a meeting where there was no piano, but the presence of God was felt through the music and singing. He mentions a young boy who prayed for a long time and quoted Psalm 24, which became key to the revival. The speaker also discusses the importance of prayer and the need for spiritual revival in the church.
Baptism of Repentance
By Leonard Ravenhill8.3K1:25:30RepentanceGEN 6:3MAT 3:11MRK 1:8ACT 1:5ACT 2:4ROM 6:41CO 12:13In this sermon, the speaker emphasizes the difference between walking in a normal regenerate state and walking in the power of the Holy Ghost. He highlights the radical transformation that occurs when someone is born again and filled with the Holy Spirit. The speaker uses the analogy of a rocket launch to illustrate the power of fire, comparing it to the power of the Holy Spirit. He also shares a testimony of a woman named Miss Swan who captivated a bored and tired congregation with her passionate testimony. The sermon concludes with a reminder that the biblical way of shining is through burning, which signifies being completely surrendered to God's will.
John Baptist , the Fire of God - Part 1
By Leonard Ravenhill6.9K42:48RevivalJohn The BaptistBaptism Of The Holy SpiritPSA 51:10ISA 6:8MAL 3:1MAT 3:11LUK 3:16JHN 3:30ACT 1:81TH 5:19HEB 12:29JAS 4:8Leonard Ravenhill passionately preaches about John the Baptist as a fiery messenger of God, emphasizing the need for personal revival and the baptism of the Holy Spirit with fire. He calls for believers to seek God earnestly, to break down the walls of unbelief and doubt in their lives, and to be consumed by the divine fire of God. Ravenhill highlights the urgency of the hour, urging the church to awaken to its calling and to be filled with the Holy Spirit, as John the Baptist was, to prepare the way for the Lord. He stresses that true revival comes not from programs or strategies but from a deep, intimate relationship with God that ignites a passion for holiness and repentance. The preacher concludes with a call to action, encouraging the congregation to respond to God's invitation and to seek His presence above all else.
Immersion in the Spirit - Part 1
By Derek Prince5.0K28:27MAT 3:11ACT 1:4
This sermon delves into the concept of being immersed in two ways: through water baptism and the baptism in the Holy Spirit, emphasizing the total immersion experienced in both. It explores the significance of Jesus baptizing with the Holy Spirit as highlighted in the four Gospels and the fulfillment of this promise on the day of Pentecost. The sermon also discusses the seal and down payment of the Holy Spirit, illustrating how speaking in tongues serves as a visible and audible seal of the baptism in the Holy Spirit.
Freedom Cd - Track 1 (Compilation)
By Compilations4.4K06:44CompilationMAT 1:21MAT 2:13MAT 3:11MAT 4:23MAT 8:26MAT 11:28MAT 16:16In this sermon, the speaker, Tyrone, shares his personal testimony of how he was once an atheist and then became involved in drugs and prostitution. However, he had a life-changing encounter with Jesus Christ that set him free from his addictions. He emphasizes that no matter what someone has done or who they are, God's love is available to them. Tyrone also mentions the importance of repentance and surrendering to Jesus as the only way to find true peace and joy. Throughout his message, he references Bible verses such as Matthew 3:11 and Matthew 4:16 to support his points.
Marks of the Elect
By A.W. Tozer4.2K39:16Elect Of GodMAT 3:11MAT 6:33MAT 16:17JHN 6:37JHN 10:26JHN 14:62CO 7:10In this sermon, the preacher discusses the concept of moral sensitivity and how it relates to the reception of the gospel. He emphasizes that not everyone is receptive to the message of God, and that there are many who do not respond to it morally. The preacher uses the analogy of rain falling on a fruitful field to illustrate how the gospel can either make a person fruitful or have no effect at all. He then goes on to explain that those who are morally sensitive and responsive to the voice of God are considered blessed, as they have a deeper understanding of the Father and the Son. The preacher concludes by stating that there are five marks that identify those who are receptive to God, and encourages the audience to reflect on these marks to see if they apply to them.
Audio Sermon: Man's Petty Kingdom
By Art Katz3.4K45:18JOS 3:3MAT 3:11JHN 1:14HEB 12:1HEB 12:13HEB 12:25
This sermon emphasizes the importance of radical commitment and separation from worldly influences to enter into a new level of relationship with God. It calls for a shift from institutionalized religion to a kingdom-focused life, challenging individuals to be like the priests bearing the ark, the first ones in and the last ones out. The message highlights the need for repentance, humility, and a willingness to follow God into unknown territories, trusting in His guidance and provision.
(So Great Salvation - Part 8) Baptism With the Spirit
By Paris Reidhead3.1K45:53MAT 3:11LUK 24:49JHN 14:26ACT 1:8ROM 8:161CO 12:13GAL 5:22EPH 5:181TH 5:191PE 4:10
This sermon delves into the significance of the baptism with the Holy Spirit as a crucial step in the Christian journey, emphasizing the need for believers to be filled with the Spirit to fulfill the mission of spreading the gospel to the ends of the earth. It highlights the importance of recognizing the responsibility and privilege that comes with being baptized with the Holy Spirit, focusing on the call to be witnesses for Christ and the urgency of evangelizing the world.
The Spirit of Grace and Power
By Zac Poonen2.9K1:16:22EXO 2:23MAT 1:21MAT 3:11LUK 11:1HEB 4:15In this sermon, the speaker emphasizes the importance of distributing the word of God rather than simply producing knowledge. He encourages ministers to focus on providing spiritual nourishment to those in need rather than cramming their heads with information. The speaker also highlights the need for persistence in seeking power from the Lord and relying on His grace to overcome sin. Ultimately, the message emphasizes that Jesus came to set the captives free and offers deliverance to those who seek it.
The Baptism of the Spirit
By L.E. Maxwell2.8K59:19MAT 3:11MRK 1:8LUK 3:16JHN 1:33ACT 1:5ACT 10:44ROM 6:3In this sermon, the speaker discusses the importance of the Holy Ghost and its manifestation through speaking in tongues. He refers to the story of Peter and the Gentiles in Acts 10, where the Holy Ghost fell on them just as it did on the disciples at Pentecost. The speaker emphasizes that the Holy Ghost is not limited to a specific group of people, but is available to all who believe. He also mentions the revival in Samaria and the need for the Holy Ghost to be implanted in believers for true transformation.
The Eternal Spirit Pentecost
By Willie Mullan2.7K59:15Unity in ChristEternal SpiritBaptism Of The Holy SpiritMAT 3:11ACT 1:5ACT 2:1Willie Mullan emphasizes the significance of the baptism of the Holy Spirit, explaining its consistent meaning throughout the New Testament. He clarifies that baptism signifies immersion, using examples from the Gospels to illustrate the different types of baptisms, including John's baptism of repentance and the baptism of Jesus. Mullan highlights that the baptism of the Spirit unites believers into one body, transcending cultural and ethnic boundaries, as seen in the events of Pentecost and the early church. He stresses that this baptism is not an individual experience but a collective one for all true followers of Christ. The sermon concludes with a call to understand the true nature of the Spirit's baptism and its implications for the church today.
Internship Program Study Part 1
By Paul Washer2.6K1:50:34InternshipGEN 4:13JER 31:15MAT 2:18MAT 3:11In this sermon, the preacher emphasizes the importance of seeing God work in the lives of believers. He explains that although perfection may not be achieved in a short period of time, believers should be able to witness God refining, changing, blessing, and even challenging them. The preacher refers to the example of Jesus being led by the Spirit into the wilderness, highlighting that God may lead believers into difficult circumstances and battles rather than avoiding them. He also emphasizes the cosmic and far-reaching nature of God's salvation, stating that it is a powerful and supernatural work that requires believers to be supernaturally strengthened and transformed.
Is Not Your Word a Fire?
By Jim Cymbala2.5K45:30JER 20:9JER 23:29JER 29:13MAT 3:111CO 2:4HEB 4:16
This sermon emphasizes the need for fire in preaching and ministry, highlighting the importance of God's anointing and power to bring transformation. It addresses the longing for genuine spiritual fire, not emotionalism, to ignite hearts, purify lives, and lead to true revival. The speaker urges pastors and ministers to seek God's fire in their preaching, emphasizing the impact of a word anointed by the Holy Spirit to penetrate hearts and bring about lasting change.
(Christ—the Way God Makes Man Righteous) 3. the Fallen State of Man
By Denny Kenaston2.3K1:08:51Fallen ManMAT 3:11JHN 3:3ROM 12:22CO 5:17EPH 2:8TIT 3:51PE 1:23In this sermon, the speaker discusses the importance of reading and studying the Bible. He assigns the audience to read specific chapters in the book of Romans and encourages them to memorize the word "regeneration" as it relates to the doctrine of salvation. The speaker also shares a personal experience of visiting a museum and being impressed by the acoustics of the building, which made him reflect on the power of preaching without the need for a PA system. He then delves into the concept of the fall of man and how it changed human nature, leading to self-centeredness and independence. The speaker emphasizes the significance of recognizing this change and the need for redemption through Jesus Christ.
Is Your Work Being Tried by Fire?
By Carter Conlon2.3K1:00:50SanctificationMAT 3:11JHN 2:13ACT 20:33In this sermon, the speaker shares a personal experience of his house burning down and how it challenged his theology. He reflects on the fact that there are some things in life that we cannot possess or make go away, no matter how much we confess or pray. However, he also highlights how God can take evil situations and turn them for good, as seen in his son's development of compassion and bravery through adversity. The speaker emphasizes the importance of having the mind of Christ and striving to be like Him, rather than pursuing worldly success.
Baptism of Suffering
By Edgar F. Parkyns2.2K1:04:12SufferingMAT 3:11MAT 10:16MAT 10:22LUK 3:16JHN 1:6JHN 1:9In this sermon, the preacher focuses on the words of John the Baptist as recorded in Luke 3:16. John declares that there is someone mightier than him who will baptize with the Holy Spirit and fire. The preacher emphasizes the importance of self-examination and repentance in response to the message of John the Baptist. He also highlights the role of John as the herald of Jesus Christ and the fulfillment of Old Testament prophecies. The sermon concludes with the proclamation of Jesus as the Lamb of God who takes away the sin of the world.
Immersion in Water - Part 1
By Derek Prince2.1K29:00MAT 3:11
This sermon delves into the significance of three distinct baptisms mentioned in the New Testament: John's baptism, Christian baptism, and baptism in the Holy Spirit. It emphasizes the Greek origin of the word 'baptize,' meaning 'to immerse,' highlighting the total transition and immersion involved in baptism. The sermon explores John the Baptist's baptism of repentance, preparing the way for Jesus, and the importance of repentance, confession of sins, and a changed life. It also discusses the limitations of John's baptism and the necessity of Christian baptism as an act of fulfilling righteousness and identifying with Jesus' death, burial, and resurrection.
The Holy Spirit as Our Helper
By Zac Poonen2.1K1:28:28Holy SpiritMAT 1:21MAT 3:11MRK 1:8LUK 3:16JHN 1:33ACT 1:51CO 14:3In this sermon, the speaker emphasizes the importance of questioning and testing the teachings we encounter. He encourages listeners to examine whether the teachings align with God's word and the spirit of Christ. The speaker also highlights the danger of being slaves to prejudice and choosing to remain in a self-made prison rather than embracing the revelation of God's word. He addresses the controversy over different terminologies used to describe the experience of becoming a child of God, emphasizing that the key is to love and obey Jesus. The sermon concludes with a warning about the downward spiral that occurs when people reject the truth of God and pursue false experiences in the name of the Holy Spirit.
(Pure Testimony) the Burning Bush
By Zac Poonen2.1K1:00:00PurityEXO 3:2DEU 5:29MAL 1:11MAT 3:11ACT 2:17GAL 2:20REV 22:17In this sermon, the speaker emphasizes the purpose of the conference as a time for teaching and consolidation for those who have already come to the Lord. The focus is on meeting with God and not being entertained. The speaker encourages attendees to prioritize spending time reading and meditating on the Bible, rather than being occupied with other things like gossiping and speaking evil of others. The sermon also highlights the importance of obeying the command in Philippians 2:14 to do all things without murmuring and grumbling, as it can transform one's life and spread happiness. The speaker concludes by referencing God's message to Israel and how He will do something new, accepting offerings from all over the earth without the need for a temple or Levites.
Sovereignty and Salvation
By C.H. Spurgeon1.9K49:36JDG 16:202KI 5:10PSA 46:10ISA 45:22MAT 3:11ROM 3:231TI 1:15In this sermon, the preacher emphasizes the simplicity and universality of salvation through faith in Jesus Christ. He highlights the power of a simple act of looking to Jesus for salvation, which can happen in an instant. The preacher challenges the notion that salvation requires complex rituals or intellectual knowledge, stating that God has ordered a simple act of faith to humble us and show His sovereignty. He then directs the listeners to the crucifixion of Jesus, describing the agony and sacrifice He endured for the sake of sinners, inviting them to come and receive forgiveness and redemption through His blood.
The Power of Fire
By Jim Cymbala1.8K24:41Christian LifeGEN 1:1ISA 7:14MAT 3:11MAT 6:33LUK 5:1ROM 6:23In this sermon, the speaker emphasizes the need for a revival of the fire of the Holy Spirit in Christianity. He criticizes the intellectualization and marketing techniques that have infiltrated the church, leading to a lack of true consecration and passion for God. The speaker shares his experiences in Poland and New England, where he witnessed the same need for revival among pastors and churches. He references Matthew 3:11, highlighting the power of Jesus to baptize believers with the Holy Spirit and fire, and urges the congregation to pray for the fire of God to fall upon them.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
The Pastor and Revival
By Al Henson1.5K43:17Revival2CH 7:14MAT 3:11LUK 7:18LUK 11:13JHN 14:16ACT 1:8In this sermon, the preacher shares his experience of preaching for several hours to a group of teenagers. Initially, the young people were bored and disengaged, walking up and down the hallways. However, as the preaching continued, some of the teenagers started to have a change of heart. One girl shared how she had initially rebelled against the message but later repented and gave her life to God. Another man realized that he was the problem in his marriage and decided to reconcile with his wife. As the days went on, more young people caught the burden and began praying together, leading to a deeper spiritual awakening among the group.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
I indeed baptize you with water unto repentance--(See on Mat 3:6); but he that cometh after me is mightier than I--In Mark and Luke this is more emphatic--"But there cometh the Mightier than I" (Mar 1:7; Luk 3:16). whose shoes--sandals. I am not worthy to bear--The sandals were tied and untied, and borne about by the meanest servants. he shall baptize you--the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you." with the Holy Ghost--"So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me" are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality. Beautiful spirit, distinguishing this servant of Christ throughout! and with fire--To take this as a distinct baptism from that of the Spirit--a baptism of the impenitent with hell-fire--is exceedingly unnatural. Yet this was the view of ORIGEN among the Fathers; and among moderns, of NEANDER, MEYER, DE WETTE, and LANGE. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating--as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems--water and fire--are employed to set forth the same purifying operations of the Holy Ghost upon the soul.
John Gill Bible Commentary
I indeed baptize you with water,.... These words, at first view, look as if they were a continuation of John's discourse with the Pharisees and Sadducees, and as though he had baptized them; whereas by comparing them with what the other Evangelists relate, see Mar 1:5 they are spoken to the people, who, confessing their sins, had been baptized by him; to whom he gives an account of the ordinance of water baptism, of which he was the administrator, in what manner, and on what account he performed it: I indeed baptize you; or, as Mark says, "I have baptized you"; I have authority from God so to do; my commission reaches thus far, and no farther; I can administer, and have administered the outward ordinance to you; but the inward grace and increase of it, together with the ordinary and extraordinary gifts of the Spirit, I cannot confer. I can, and do baptize, upon a profession of repentance, and I can threaten impenitent sinners with divine vengeance; but I cannot bestow the grace of repentance on any, nor punish for impenitence, either here or hereafter; these things are out of my power, and belong to another person hereafter named: all that I do, and pretend to do, is to baptize with water, or rather in water, as should be rendered. Our version seems to be calculated in favour of pouring, or sprinkling water upon, or application of it to the person baptized, in opposition to immersion in it; whereas the "preposition" is not instrumental, but local, and denotes the place, the river Jordan, and the element of water there, in which John was baptizing: and this he did unto repentance, or "at", or upon "repentance": for so may be rendered, as it is in Mat 12:41 for the meaning is not that John baptized them, in order to bring them to repentance; since he required repentance and fruits meet for it, previous to baptism; but that he had baptized them upon the foot of their repentance; and so the learned Grotius observes, that the phrase may be very aptly explained thus: "I baptize you upon the `profession' of repentance which ye make." John gives a hint of the person whose forerunner he was, and of his superior excellency to him: he indeed first speaks of him as one behind him, not in nature or dignity, but in order of time as man; but he that comes after me. John was born before Jesus, and began his ministry before he did; he was his harbinger; Jesus was now coming after him to Jordan from Galilee, to be baptized by him, and then enter on his public ministry: but though he came after him in this sense, he was not beneath, but above him in character; which he freely declares, saying, is mightier than I; not only as he is the mighty God, and so infinitely mightier than he; but in his office and ministry, which was exercised with greater power and authority, and attended with mighty works and miracles, and was followed with the extraordinary gifts of the Spirit. Not to mention the mighty work of redemption performed by him; the resurrection of his own body from the dead; and his exaltation in human nature, above all power, might, and dominion. The Baptist was so sensible of the inequality between them, and of his unworthiness to be mentioned with him, that he seems at a loss almost to express his distance from him; and therefore signifies it by his being unfit to perform one of the most servile offices to him, whose shoes I am not worthy to bear; or as the other Evangelists relate it, "whose shoelatchet I am not worthy to unloose"; which amounts to the same sense, since shoes are unloosed in order to be taken from, or carried before, or after a person; which to do was the work of servants among the Jews. In the Talmud (e) it is asked, "What is the manner of possessing of servants? or what is their service? He buckles his (master's) shoes; he "unlooses his shoes", and "carries them before him to the bath."'' Or, as is elsewhere (f) said, "he unlooses his shoes, or carries after him his vessels (whatever he wants) to the bath; he unclothes him, he washes him, he anoints him, he rubs him, he clothes him, he buckles his shoes, and lifts him up.'' This was such a servile work, that it was thought too mean for a scholar or a disciple to do; for it is (g) said, "all services which a servant does for his master, a disciple does for his master, , "except unloosing his shoes".'' The gloss on it says, "he that sees it, will say, he is a "Canaanitish servant":'' for only a Canaanitish, not an Hebrew servant (h), might be employed in, or obliged to such work; for it was reckoned not only, mean and servile, but even base and reproachful. It is one of their (i) canons; "if thy brother is become poor, and is sold unto thee, thou shalt not make him do the work of a servant; that is, , any reproachful work; such as to buckle his shoes, or unloose them, or carry his instruments (or necessaries) after him to the bath.'' Now John thought himself unworthy; it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man, and too scandalous for an Hebrew servant to do for his master, to whom he was sold; which shows the great humility of John, and the high opinion he had of Christ. It has been controverted whether Christ wore shoes or not; Jerom affirmed that he did not: but it seems from hence that he did; nor were the Jews used to walk barefoot, but on certain occasions. The Baptist points at the peculiar work of this great person, in which he greatly exceeds anything done by him; he shall baptize you with the Holy Ghost, and with fire; referring, either to the extraordinary gifts of the Spirit, to be bestowed on the disciples on the day of Pentecost, of which the cloven tongues, like as of fire, which appeared unto them, and sat upon them, were the symbols; which was an instance of the great power and grace of Christ, and of his exaltation at the Father's right hand. Or rather, this phrase is expressive of the awful judgments which should be inflicted by him on the Jewish nation; when he by his Spirit should "reprove" them for the sin of rejecting him; and when he should appear as a "refiner's fire", and as "fuller's soap"; when "the day of the Lord" should "burn as an oven"; when he should "purge the blood of Jerusalem", his own blood, and the blood of the Apostles and Prophets shed in it, "from the midst thereof, by the spirit of judgment, and by the spirit of burning"; the same with "the Holy Ghost and fire" here, or the fire of the Holy Ghost, or the holy Spirit of fire; and is the same with "the wrath to come", and with what is threatened in the context: the unfruitful trees shall be cut down, and cast into the fire", and the "chaff" shall be burnt with unquenchable fire". And as this sense best agrees with the context, it may the rather be thought to be genuine; since John is speaking not to the disciples of Christ, who were not yet called, and who only on the day of Pentecost were baptized with the Holy Ghost and fire, in the other sense of this phrase; but to the people of the Jews, some of whom had been baptized by him; and others were asking him questions, others gazing upon him, and wondering what manner of person he was; and multitudes of them continued obdurate and impenitent under his ministry, whom he threatens severely in the context. Add to all this, that the phrase of dipping or baptizing in fire seems to be used in this sense by the Jewish writers. In the Talmud (k) one puts the question, In what does he (God,) dip? You will say in water, as it is written, "who hath measured the waters in the hollow of his hand?" Another replies, , "he dips in fire"; as it is written, "for behold the Lord will come with fire". What is the meaning of , "baptism in fire?" He answers, according to the mind of Rabbah, the root of "dipping in the fire", is what is written; "all that abideth not the fire, ye shall make go" through the water. Dipping in the fire of the law, is a phrase used by the Jews (l). The phrases of "dipping, and washing in fire", are also used by Greek (m) authors. (e) T. Hieros. Kiddushin, fol. 59. 4. Maimon. & T. Bartenora in Misu. Kiddushin, c. 1. sect. 3. (f) T. Bab. Kiddushin, fol. 22. 2. Maimon. Hilch. Mechirah, c. 2. sect. 2. (g) T. Bab. Cetubot, fol. 96. 1. Maimon. Talmud Torn, c. 5. sect. 8. (h) Maimon. Hilch. Abadim, c. 1. sect. 7. (i) Moses Kotzensis Mitzvot Torah, precept. neg. 176. (k) T. Bab. Sanhedrim, fol. 39. 1. (l) Tzeror Hammor. fol. 104. 4. & 142. 3. & 170. 1. (m) Moschi Idyll. 1. Philostrat, Vit. Apollon, l. 3. c. 5.
Tyndale Open Study Notes
3:11 who is greater than I am: Despite his popularity and growing following, John had a clear sense of his role as subordinate to the Messiah. • I’m not worthy even to be his slave: In Jewish culture, to remove and carry someone’s sandals, even those of a rabbi, was too lowly a task even for the rabbi’s disciple. It was a job reserved for slaves. • with the Holy Spirit and with fire: This happened at Pentecost (see Joel 2:28-29; Acts 2:1-47); the ministry of Jesus, empowered by the Holy Spirit (see Matt 12:28; Luke 4:14), may also be included. Fire may refer to purification (Zech 13:9) or judgment (Mal 4:1; see Isa 1:25; 4:4; Mal 3:2-3). It is a “Spirit-and-fire baptism”; the Messiah puts into effect what John could only prepare—thoroughgoing judgment and purification.