Spirit Baptism
John the Baptist administered a baptism or “immersion” in water “for the remission of sins,” and he announced to all Israel the imminent arrival of the “Coming One.” John was the forerunner of the Messiah, just as Isaiah prophesied, “Behold, I send my messenger before your face… The voice of one crying in the wilderness, Prepare the way of the Lord.” This Coming One was the King of Israel who would baptize his people “in spirit and fire” after his death and resurrection.
John summoned the
entire nation to repent, including the Pharisees
and Sadducees. He warned
this latter group, the religious leaders of Israel, of the coming judgment about
to befall them and the nation if they refused to repent and produce appropriate
fruit while time remained before the Messiah’s appearance - (Matthew 3:7-10).
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| [Aba, China - Photo by Swander on Unsplash] |
The baptism of John was an invitation for all members of Israel to repent considering the soon arrival of the Kingdom of God and its King, and the call to repent included even its most rigorously religious members. Strictly observing the regulations and rituals of the Torah by itself would prove insufficient when the Messiah arrived.
- (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 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 the passage,
John contrasts himself with the “Coming One” in three ways - might, worth,
and especially, MODE OF BAPTISM. John’s baptism in water was
preparatory, not final. Both he and Jesus “baptized” penitent men in
water, but the Messiah would go much further and “baptize IN 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 “baptism” provided 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 or nation. 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 are addressed to Israel, including its leaders in Jerusalem.
In the Greek sentence, the pronoun “you” is plural (i.e., “He
will baptize YE”) - the words are addressed to the entire nation.
All those who respond and prepare for the Messiah will experience the “baptism
in the Spirit.” Those who refuse will endure the other side of the coin -
judgment. This warning is applicable both to individual Israelites and the entire
nation.
DESCENT OF THE SPIRIT
When Jesus arrived, 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 baptism in the Jordan was an event of cosmic import, an apocalyptic event signaling a fundamental change in eras. Access to God would now be open to all men, and the age of fulfillment dawned, one that is to be dominated by the Spirit of God.
The Spirit descended “upon
him like a dove.” This marked the commencement of his Messianic mission.
From this point forward, Jesus was separated for service and anointed by the
Spirit to bring the Good News of the Kingdom to 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 on him
for the duration of his ministry - (John 1:32, 3:34-36).
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
describe 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 Isaiah.
Jesus came to the river “from
Galilee.” After his baptism, anointed and equipped by the Spirit, he returned
to “Galilee of the nations” to proclaim the Gospel – “Repent, for the
kingdom of God is at hand.”
Only after his resurrection and
ascension did he begin to baptize his followers in the Holy Spirit, and he did so as God’s appointed Messiah and Lord, beginning on
the Day of Pentecost. “Repent and be baptized in the name of Jesus for the
remission of your sins, and you will receive the free gift of the Holy Spirit,
for to you is the promise, and to your children, and to all those who are afar
off, even as many as the Lord our God will call.”
