The Message of John the Baptist

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So, we left off last week with John the Baptist coming out from the desert wilderness, as predicted by Isaiah, in order to make way for the Messiah. Luke told us in verse three:

3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.

And we discussed this. Let’s pick up at verse seven where we left off last week where Luke reports:

Repentance and Judgment

Luke 3:7-18

7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 10 And the people asked him, saying, What shall we do then? 11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13 And he said unto them, Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

The Call for Genuine Repentance

Okay, let's work through these verses going back to verse 7:

7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

What do you pick up from this? Did you catch that what he said he said to “the multitude that came forth to be baptized of Him.”

I was sort of under the impression that John was only harsh on the pharisees who came to him but realize he was “game on” with the masses in general, unless of course the masses Luke mentions were all pharisees, which is doubtful. What was going on here?

Remember, John was the last of the Law and the Prophets – those who came forth under the law. Theirs was NOT a message of love and longsuffering and patience. It was a straight up message of get your act together or die.

This was John’s message too and in all probability those (or at least some of those) who were rushing out to him in the desert were showing up for the show, for the event! For the religiosity of what John was offering. After all, this guy was very unusual and had certainly paid the price of authentic living before God, right?

A Nazarite from birth, long hair and full beard, and full of the Spirit from the womb, camels hair and locust and honey and never touching a dead thing. And now God himself, in preparation of His Son stepping into His ministry, calls John forth among a VERY religiously excitable people.

They were a “lo here, lo there” kind of crowd, moved by “every wind of doctrine,” “every new tent revival,” every opportunity to renew themselves physically with a baptism here or a sign from heaven there. We know the type. They are experientially driven, sign driven, “new-thang” driven – and the roam from place to place looking for another religious buzz. John wasn’t gonna have any of that apparently. I mean, to me this guy was terrifying because he appears to have been terrifyingly committed to YHWH.

The idea that John said this only to Pharisees comes from the Matthew account (3:7-10) where he singles them out. But as we will soon see, he used these words toward more than just Pharisees and Sadducees but also addresses “the general multitudes” as seen here in verses 10-11, the publicans or tax collectors (in verses 12-13) and soldiers (in verse 14)

So, he comes and says to the masses who came forth to be baptized (NOTE) of Him:

“O generation of vipers, who hath warned you to flee from the wrath to come?”

I think it's important to see that they came to be baptized of him. This says so much for we have already learned who He was and how he came into this

Differences Between the Baptism of John and Baptism Unto Christ

The baptism of John was specific to him and his mission and should not be trifled with. In response to the popular reaction to his call, he addresses the masses, "O you generation of vipers."

There is a clear difference between the Baptism of John and the baptism unto Christ. A baptism unto Christ was admittedly for vipers, the sinful, and the people who openly admitted faith in Him who came to save them. John’s baptism was for vipers to change their ways (a baptism unto repentance) for a remission of sins. The Baptism that came with faith in Jesus was in the face of having been forgiven of sinMissing the mark of faith and love—no punishment, just lost growth or peace. by faith. John’s was to show that those baptized had repented, changed their minds and ways, and would then experience a remission of their sins—not forgiveness, but remission in the way cancer goes into remission.

Approach and Reasoning of John the Baptist

For this reason, we read a very different type of approach from John the Baptist than we hear from Paul or others. His approach and reasoning was based on repentance, of changing and then getting baptized to show that they really wanted and sought to receive the Messiah as a means to prepare themselves for the end of that age. Fittingly, John here asks the masses, "O generation of vipers, who hath warned you to flee from the wrath to come?"

The Wrath to Come

What wrath to come? What was the wrath to come that would fall upon the masses who came to John to be baptized? It was the wrath of God for putting His only human son to deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God., as prophesied in the Old Testament books and directly tied to the coming of John in his preparation of the Messiah to save them from this wrath. It is interesting that the Gospel writers cite John and appear to use words that John would have appealed to considering his rustic background—vipers, fruit, axe, loosing sandals, garnering, stones, chaff—very agrestic, and very real to the language the man would have.

His question of, Who has warned them of the wrath to come is like our use of the term, “suggest.” Who or what suggested to you that the wrath of God was coming? Obviously to a large crowd, the query was rhetorical. And in providing another directive, he says:

8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.

In my limited understanding, it seems like John was perceiving that some most or all of the masses arrived with the notion that they in and of themselves, as Jews, were worthy to receive whatever John was offering them. They gathered around, and he tells them in other words:

Bring forth fruits WORTHY of repentance and don’t even think about saying to yourselves: “Why, why, why why would I need fruits of repentance when I am a son of Abraham?” John clears the deck of such notions and says: “Don’t even think of saying that because you have Abraham as your father that you are okay to come forward and receive my baptism. Let me tell you something, God is able of these stones to raise up children unto Abraham.”

Certainly this line must have caused consternation—perhaps even rebellion in the heart of the hard-hearted. The interesting thing about it is what he said was so incisively true as God was able to raise the first man up out of clay!

The general point John seems to be making here at least initially was, “get off your high horses and the thought that you have some intrinsic value and therefore no need for reform. So you are the children of Abraham. Big deal. God can make the rocks scattered around your feet the same. In other words, distinguish yourselves in the face of God. Show that you are more than rocks and clay and born in the family of Abraham. Bring forth fruit that proves you take your lineage seriously! And do it quickly. Why? He tells us in verse 9, saying:

9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is

The Distinction in John's Message

Of course, readers of the New Testament love to take this and suppose that John was speaking to them of hell or sheol but contextually, this is not the case. We know that all of the apocalyptic language orbiting around the end of that age spoke of fire. Jesus spoke directly of the fires of Gehenna which burned day and night, and Revelation and Isaiah and many other books spoke of the purging by fire and the end coming with fire. Johns imagery of these folks bringing forth fruit automatically associates them with being trees – fruitful trees – and if they failed to meet his stated requirements, the warning suggests that they would be cast into the prophesied fire.

Again, the pure language of an Old Testament prophet – terrifying and aimed and bringing the people under the law back in line with what God expected of His people under the Law – fruits of repentance, a broken heart and a contrite spirit, humility before God. The speech of John worked – at least on some. And they asked him (verse 10)

10 What shall we do then?

John's Instructions to the People

In this question (and in John’s reply) we discover another difference between John’s baptism and Jesus message – and even moreso Paul’s. We recall that after feeding the five thousand they came to Jesus the following day and after telling them that they ought to seek the bread of life we read them asking Jesus in John 6:28-29:

What shall we do, that we might work the works of God? (and) Jesus answered and said unto them, “This is the work of God, that ye believe on him whom he hath sent.”

See the difference in messages? When Jesus told the people to be baptized it was always in the face of having first believed. Even more so with Paul, who when he was asked by people what they should do, his reply was to always just believe.

Here John the Baptist was asked by the people what they should do and he says NOTHING about believing. Nothing about having faith in Christ. He tells them to do two things – one general and one specific:

First, his general advice was:

Bring forth fruit worthy of (or proving) repentance. Then he gets specific with the crowd and to their question what should we do he says (in verse 11)

11 He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

While specific instructions, the overall point seems to have been: “Soften your hearts. Give aid to those in need. Be benevolent – this will prove that you have changed your minds and hearts and have therefore really repented.

Benevolence as a Sign of Repentance

This is NOT the command of the Christian today though it is the first command of the Jew in John’s day. Religion commands outward activities first, and John was addressing the most religious people on earth so it is natural that he would respond to them in this manner. But for a religion today to do the same, and demand “goodness” from people as a means to prove they have repented and changed is opposite of what God seeks first – the changed heart of faith and then, in time, the fruits commensurate with such.

Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine. It is remarkable that one of the first demands of religion is to do good, and it is in this way that it may be shown that the repentance is not feigned.

Without question, the fruit of the Spirit will be manifest is well doing in all who are His by faith, but never let the fact that this was what John first demanded of the Jews under the law alter how Paul approached the Gentiles later. For John, he was facing a group who saw themselves as so entitled by genetics, culture and history, he straight-up told described to them what would show at least an attempt at producing fruits of repentance – benevolence.

I am of the opinion that God ever since seeks those who do benevolence from a position of love for him and others and not by way of command. Therefore when the commands are made – and kept – I’m not so sure it does much in his mind relative to the relationship.

Verse 12

12 Then came also publicans to be baptized, and said unto him,

The Inquiry of the People

Master, what shall we do?

Again we note that the question of these Jews under the Law was “what should we do?” and the response from John was giving them something “to do.” Not so with Jesus who, when asked how to work the works of God told the people to just believe on Him. This group – the publicans or tax collectors, who were Jews in the employ of Rome were said to be peculiarly oppressive and hard in their dealings with people. And having every opportunity to take more than what was required of people for take they often did this very thing. So, to them, John says:

“Exact no more than that which is appointed you.”

In other words, be honest in your dealings with your fellow-man. This was important to have the desire as a means to prepare the way for the Messiah who would grant them forgiveness for taking advantage of their fellow-man. (verse 14)

14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

Instructions to Soldiers

Obviously from this verse we know that soldiers came out to see John and His message. And they were interested in what he said because they asked him what they, as soldiers, should do. These soldiers could have been Roman or Temple or in the employment of the Pharisees. Can’t tell.

To understand John’s response to them we have to look to the Greek. Do violence to no man. The phrase is common in the LXX and in ancient Greek but not here in the New Testament. The word translated violence is Diaseio, with dia meaning through and seio meaning shake or shaking – its where we get the term seismic. The end use really means don’t threaten or shake anybody down, don’t extort (which was common among soldiers in that day). Interestingly, the Latin translation means “to blackmail” and it was something that even Socrates speaks to as it appears to have been a constant temptation to soldiers.

The best rendering of what John says to them is really:

“Rob no one by violence or by false accusation, and be content with your wages."

We get the second line of not robbing by false accusation. These things hearken right back to the Law as we read in Leviticus: "You shall not steal, nor deal falsely, nor lie to one another." And finally, “and be content with your wages.” This word for wages originally meant anything cooked – so the meaning is probably be content with your rations. Later the term did come to mean pay so it could have meant this as well. Bottom line the meaning was be humble, grateful and content with what you have.

The Expectation of the People

Let’s read through verse 15-20

15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 17 Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. 19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison.

All right, back to 15:

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

In other words, the people were in expectation of a Messiah and because of this all men, Luke writes, were wondering (or musing in their hearts) whether John was the Christ or not. What is one way that they ought to have automatically known that John was not the Messiah? He did no miracles. All through the Old Testament the Messiah was prophesied to come healing and doing miracles, causing the blind to see, etc. Apparently, in the sight of his person and the strength of his message, the people were able to overlook this little detail and are left wondering if He was actually the Christ. In verse 16 John says something so clear and plain about the differences between what he

The Baptism of John and the Baptism of Christ

John the Baptist performed baptisms with water, a symbolic act meant to signify repentance for the remission of sins among the Jews. This was John's calling, and his baptism was a preparation for the coming Messiah. John's role was clear as he said, "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" (Verse 16).

In Acts chapter 19, the Apostle Paul encountered disciples who had only received John's baptism and had not heard of the Holy Spirit. Paul asked if they had received the Holy Spirit since they believed, to which they replied that they had not even heard of the Holy Spirit. Paul then asked, "Into what then were ye baptized?" They responded, "Into John's baptism."

John's Baptism Versus Christian Baptism

Paul clarified that John's baptism was "with the baptism of repentance," urging people to "believe on him which should come after him, that is, on Christ Jesus" (Verse 4). John's baptism was to prepare them to receive the Messiah. However, when the people heard this from Paul, they were baptized in the name of the Lord Jesus. This act signified a different type of baptism—one for believers who had received Christ as Lord.

The baptism in the name of the Lord Jesus Christ is distinct as it symbolizes being baptized into Him, having already received Him as Lord. Since these disciples had not yet received the Holy Spirit, Paul exercised his apostolic authority: "And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied" (Verse 6).

Reception of the Holy Spirit

This instance demonstrates one method by which the Holy Spirit is bestowed, through the laying on of hands, although it is not the only way indicated in scripture. The bestowal of the Holy Spirit was connected to those who had received Christ by faith, illustrating the baptism that Jesus came to bring. Being rebaptized in water as believers in the name of the Lord emphasizes the transition from John's baptism of repentance to the Christian baptism of faith and acceptance of Christ.

The Baptism of the Holy Spirit and Fire

The baptism that Jesus gives is one of the Spirit and of fire. This is illustrated when John the Baptist, explaining his role, states, “I indeed baptize you WITH WATER,” inferring that there are types of baptism that are not with water. He adds, "but one mightier than I cometh (Jesus), the latchet of whose shoes I am not worthy to unloose." This mighty one, Jesus, "shall baptize you with the Holy Ghost and with fire."

The baptism of utmost importance is the one delivered by the one mightier than John: the baptism of the Holy Spirit and Fire. This concept has been depicted throughout the scripture. Isaiah alludes to it in 4:4, "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning."

Scriptural Depictions of Baptism

Isaiah 44:3 states, "For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring." Zechariah 13:9 adds, "And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God."

In the Gospel of John 1:33, "And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Spirit." In the book of Acts, Luke writes that Jesus said to the disciples, Ac 1:5, "For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence," which was possible because of faith in Him who gives this baptism. This fulfillment is seen in the following chapter, "Act 2:3-4 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance."

Peter's Explanation to the Gentiles

When Peter explained his actions in giving the Gospel to the Gentiles in Acts 11, he said the following in verses 15-17: "Acts 11:15 And as I began to speak, the Holy Spirit fell on them, as on us (the disciples and then the Jews) at the beginning (or at Pentecost. And Peter adds). 16 Then remembered I the word of the Lord, how that he said, 'John indeed baptized with water; but ye shall be baptized with the Holy Spirit.' 17 Forasmuch then as God gave them the like gift (the Holy Spirit) as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"

In 1st Corinthians chapter 12, Paul offers a summary to the believers at Corinth, explaining the power of this baptism of Spirit: "1Co 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many."

Unified by the Spirit

This passage confirms that the baptism Jesus gives—the baptism of the Spirit—unites all true believers into His body. A final point to consider is why John says the mightier one would come baptizing with the Holy Spirit and with fire. After Jesus had risen, He instructed His apostles to "…wait for the Promise of the Father which you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now" (Acts 1:4-5). This promise was first fulfilled on the day of Pentecost (Acts 2:1-4).

Baptism of the Spirit and Fire

and the baptism of the Spirit by faith in Jesus of Nazareth joins every believer to the body of Christ as 1st Corinthians 12:13 says:

“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”

But what about the line and with fire or the baptism with fire?

Some believe that “the baptism of fire” referred to here by Luke citing John is speaking of the day of Pentecost, when the Holy Spirit was sent from heaven as we read in Acts 2:2-3).

“And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them.”

Different Interpretations

It is important to note that these were tongues “as of fire,” not actual or literal fire. Others believe that the baptism with fire refers to the Holy Spirit’s act of purifying the evil within all of us. The line in 1st Thessalonians 5:19 of not “Quenching the spirit” is thought to refer to this function – in other words don’t put out the fiery work of the Spirit in your life. A third interpretation is that the baptism of fire refers to judgment that the Holy Spirit brings.

Context in the Gospels

In all four Gospel passages mentioned above, Mark and John speak of the baptism of the Holy Spirit, but only in Matthew and Luke is there a mention of the baptism with fire. The immediate context of Matthew and Luke is judgment (Matthew 3:7-12; Luke 3: 7-17). And since we know that the Lord Jesus was coming in flaming fire to judge those who do not know God (2 Thessalonians 1:3-10; John 5:21-23; Revelation 20:11-15) this is the what some believe this speaks about.

All three. Two of three. One? You pick.

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