COMMENTARY ON MARK
LESSON NUMBER 5
JESUS WILL BAPTIZE
Mark 1:8 I indeed have baptized you with water: but He shall baptize you with the Holy Spirit.” (Mk 1:8)
INTRODUCTION
There is an inveterate and unchangeable tendency in “the natural man” to approach Scripture loaded with erroneous preconceptions. The one who has not been exposed to Scripture previously will approach it dominated by either fleshly preferences or by the wisdom of this world. The individual who exposes his mind to the Word of the Lord with fleshly preferences in mind will look for things that interfere with those preferences – words that do not allow the indulgence of fleshy appetites. Those words will immediately be viewed as either altogether spurious, or that do not mean what they actually say. Thus the sodomite will read of the destruction of Sodom and conclude the destruction of that city had nothing to do with aberrant moral behavior – that is, “going after strange flesh” (Jude 1:7). Further, the Word of God thus judged makes it irrelevant to the individual – particularly in those areas dealing with moral behavior.
There is also the individual whose conception of Scripture has been shaped by what his chosen companions have said about the Word – not by what the Word itself has said. This person filters the Word of God through sectarian dogma – teachings that permit people to isolate themselves from other professed believers. The Scribes and Pharisees were such people, who sifted the Word of God through the “tradition of men” (Mark 7:8). This particular approach to Scripture is most prominent in our country, and in much of the world. In this case “the doctrines of men” upstage “the Apostles’ doctrine” (Acts 2:42). Now, when the Scriptures are read, they are perceived as saying exactly what the sect says, because the understanding has been shaped by man’s teaching, not by the Spirit of God.
The text we are considering has been particularly used to promote doctrines that have had their genesis with men, not God. Further, men have taken their view of this text and used it to promote their own sect, and denigrate those who reject their view. All of this produces a sort of challenge to the individual who has received “the love of the truth.” Such an one desperately desires to be found acceptable in God’s eyes, yet must read His Word with the jangling sound of competing doctrines in his ears. This has moved some to simply ignore the passage before us, deciding it is better to just leave it alone. Some even conclude it’s meaning is purely a matter of opinion, and is of no consequence in the matter of salvation. The presence of these mitigating factors requires a further look at the text.
HE SHALL BAPTIZE YOU
“ Mark 1:8a . . . but He shall baptize you . . . ”
HE WILL. Let it first be settled it in our minds that John is announcing something having to do with salvation. He is not simply affirming some peculiarities of the Lord Jesus. He we speaking of the Lamb of God, who would “take away the sins of the world” (John 1:29; 3:6). In the saying of our text, he was also preparing the way for the Lord, for that is what he was sent to do (Matt 3:3). That way was announced by Isaiah, who also referred to it as a highway: “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein” (Isa 35:8). It was not “a way” leading to worldly prosperity or success, but was “The way of holiness.” It was a way upon which the “unclean” would not be allowed to pass. That is the kind of way John was preparing. Whatever, therefore, this word means, it relates to that way – the way of holiness.
The notion that Jesus would do this for only some of the people traveling this way – like the Apostles – is unworthy of the smallest amount of consideration. John was not speaking to those who would be Christ’s Apostles, but to the multitudes. In preparing the way for the Lord, this is something John preached – something that the One coming after Him would do. The very language leaves no room for the assumption that this was something the Savior would do occasionally, or for some of His followers. Just as surely as John was noted for what He did, Jesus would be noted for what He did – “He will!”
BAPTIZE YOU. The word “baptize” has a most precise meaning. Lexically it means “to dip, to cleanse by dipping . . . to wash . . . to overwhelm.” THAYER The word “baptize” is a transliteration of a Greek word – not a translation. That is, the Greek letters were simply converted to English ones: i.e. bapti,zw (bap-tizo) = baptize. The manner in which the word is used illustrates various nuances of it meaning. It is the word Jesus used when He said the rich man requested Abraham to have Lazarus “dip the tip of his finger in water” to cool his tongue (Luke 16:24). It is the word Luke used when he related how the Pharisees “marveled” that Jesus “had not first washed before dinner” (Luke 11:38). It is also the word Jesus used when describing Himself being overwhelmed with suffering, so that He would die (Matt 20:22; Luke 12:50).
John was comparing what Jesus would do with what he was doing. He was doing something visible, Jesus would do something invisible. His baptism dealt with the outward man, Christ’s would deal with the inner man. “John’s baptism” (Acts 19:3) was something for which he was noted, Jesus would have a baptism for which He would be noted. John dipped men in water. Jesus would dip them in the Holy Spirit. John washed men with water, baptizing them “unto repentance.” Jesus would cleanse them with the Holy Spirit (1 Cor 6:11). John covered them over with water, plunging them into the sacred wave. Jesus would put them into the Holy Spirit so that they would be able to “walk in the Spirit” (Gal 5:16).
Jesus’ baptism would be by affusion – that is by pouring out the Spirit. This is a higher form of being covered – one that is experienced from heaven. Thus the “washing of regeneration” includes the Holy Spirit being “shed on us abundantly” (Tit 3:5). Just prior to His ascension into heaven, Jesus spoke to His disciples, using the same words as John the Baptist did: “for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now” (Acts 1:5). When that word came to pass, Scripture says of those who were “with one accord in one place,” “they were all filled with the Holy Spirit” (Acts 2:4). Peter affirmed this was what Joel prophesied when he said God would “pour out of My Spirit” (Acts 2:18; Joel 2:28-31). Peter further said of this event, “He [Jesus] poured out [shed KJV] this which you now see and hear” (Acts 2:33). When the household of Cornelius received the Spirit, Luke described it in these words: “on the Gentiles also was poured out the gift of the Holy Spirit” (Acts 10:45).
Both Matthew and Luke include the following words in John’s declaration of Jesus’ baptism: “Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire” (Matt 3:12). The idea is that Jesus will baptize those who are ready to receive Him – which ministry John the Baptist was performing. If people were not prepared, the only other alternative to Jesus baptizing them with the Holy Spirit was to burned up with “unquenchable fire.” Therefore, whatever this baptism is, it is for all who are prepared, and have chosen the way prepared for Him. It is not a selective experience administered to some of the saved. Nor, indeed, is it primarily external. Jesus ministers it from heaven, and it has to do with Him being the Lamb of God, taking away the sin of the world, and saving His people from their sins.
BAPTISM WITH THE HOLY SPIRIT
“ 8b . . . with the Holy Spirit.” Other versions read “in the Holy Spirit.” ASV Both translations say essentially the same thing. Emphasizing the One doing the baptizing [Jesus], and the agency that is used in the baptism [the Holy Spirit].
There are those who have stereotyped this baptism, even concocting phrases that allow their doctrines to be more prominent than the Scriptural text itself: i.e., “the baptism of the Holy Ghost with the evidence of speaking in tongues.” Let it be clear, this phrase is nowhere stated in Scripture, nor is there any Apostolic doctrine that suggests it reflects the thoughts of a sound mind. The record of the events on the day of Pentecost will assist us in developing a proper understanding of this matter. This is the first occasion of Jesus baptizing with the Holy Spirit, according to His own word (Acts 1:5; 11:15-16).
There were external phenomenon that accompanied this event. (1) A sound from heaven as a rushing mighty wind that filled all the house where they were sitting 2:1-2]. (2) There appeared cloven, or divided, tongues of fire, with one of them sitting upon each of them [2:3]. (3) They were all filled with the Holy Spirit [2:4a]. (4) They all began to speak with other languages as the Spirit gave them utterance [2:4b]. (5) The people all heard them speak, in their own native language, “the wonderful works of God” [2:7-11] (6) Peter affirmed this was the very thing Joel prophesied when he spoke of God pouring out His Spirit upon all flesh, with sons and daughters prophesying – in fact he placed the accent on prophesying (2:16-18). (7) These were signs associated with the time when whoever called upon the name of the Lord would be saved [2:21]. (8) Peter associated this with the risen, glorified, and empowered Christ [2:22-33). (9) The purpose of the attending signs was to confirm that Jesus had, indeed, been made both Lord and Christ [2:33-36]. (10) The impact of these events was that men were “pricked in their hearts” and cried out “Men and brethren, what shall we do?” [2:37]. (11) Peter promised the inquirers that, upon their repentance and baptism, they would “receive the gift of the Holy Spirit” (Acts 2:38). Those are the unvarnished facts in the case – faithfully recorded by Luke, who, inspired by the Holy Spirit, had “a perfect understanding of all things from the very first” (Luke 1:3; Acts 1:1).
There is not a syllable in the account of the events of that glorious Pentecost that suggests something unintelligible. There certainly is the miraculous, but it was related to something perceived and the ability to declare it so it could be understood. Filled with the Spirit, Peter comprehended Joel (Acts 2:16; Joel 2:28-32). He had a grasp of the ministry of Jesus when He was among them (Acts 2:22). He clearly saw God’s working in Christ’s death and resurrection (Acts 2:23-24). He discerned the meaning of Psalm 16:8-11 (Acts 2:25-28). He saw the meaning of David’s prophecy (Acts 2:30-31; 2 Sam 7:11-16). He knew Jesus had been exalted, was at the Father’s right hand, and had received from the Father the promised Holy Spirit (Acts 2:33). He knew the meaning of the 110th Psalm (Acts 2:34-35). He knew how to precisely answer the inquiry concerning what the people should do (Acts 2:38-40).
What is there about this text that would lead someone to associate Jesus baptizing people, with things that could not be understood – or with fleshly sensations that overwhelmed a person, moving them away from being profitable? Why didn’t Peter draw attention to the sound of the wind, the tongues of fire, and Galileans speaking in languages they had not learned? I will tell you why: because that not the manner of the Spirit!
Jesus said that when the Spirit came He would “testify of Me” (John 15:26). He said He would “reprove the world of sin, and of righteousness, and of judgment” (John 16:8). He said He would “guide you into all truth,” and “show you things to come” (John 16:13). He declared, “He shall glorify Me,” would take the things of Christ, and “show it unto you” (John 16:14-15). That is the Holy Spirit with which Jesus baptizes people! Why would anyone think that Spirit would do something that was not specifically associated with what Jesus said the Spirit would do? Did not the day of Pentecost confirm that the Spirit, when received, does precisely what Jesus said He would do?
The miraculous signs that accompanied Jesus shedding forth the Spirit on the day of Pentecost were not the baptism itself, but things accompanying it. As confirmed by the way in which the events are related to us, they were not intended to always accompany Christ’s baptism. When, for example, the household of Cornelius was baptized by Jesus, there was no sound of a rushing mighty wind. There were no cloven tongues of fire. The receivers did not provide an exposition of Scripture. When they spoke in tongues they did not prophesy, but praised God and magnified Him (Acts 10:46). When Peter related the event to the brethren, he did not even mention them speaking in tongues, but drew attention to the fact that they had “believed on the Lord Jesus Christ” (Acts 11:4-17).
ANNOUNCED BY THE PROPHETS
“ Matthew 3:11 . . . He shall baptize you with the Holy Spirit, and with fire.”
When speaking of Jesus’ baptism, Matthew and Luke include the words “and with fire.” Although the words that follow this speak of Jesus burning up the chaff with unquenchable fire, there is doubtless also a reference to the prophets who foretold a time of cleansing and purging. Isaiah prophesied, “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” (Isa 4:4). Zechariah also spoke fire in association with refining: “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” (Zech 13:9).
The prophets spoke of the Holy Spirit, and of the work with which He would be associated. This is the same Spirit with which Jesus would baptize. That baptism would doubtless prove to be the means by which these prophesies would be fulfilled – first in Jesus, and then in those who would be joined to Him.
The Holy Spirit would rest upon the Messiah Himself, and would provoke “wisdom,” “understanding,” “counsel,” “might,” “knowledge,” and “the fear of the Lord.” He would make the Savior “of quick understanding,” so that He would “not judge after the sight of the eyes” (Isa 11:2-3). The prophets declared the Holy Spirit, when “poured upon us,” would cause “the wilderness to be a fruitful field, and the fruitful field be counted for a forest.” It is written that righteousness would “remain in the fruitful field,” and its work would be “peace,” and its “effect” would be “quietness and assurance forever” (Isa 32:15-17). Isaiah further declared that when God poured His Spirit upon His offspring, “they shall spring up as among the grass by the water courses,” saying to one another, “I am the Lord’s” (Isa 44:3-5). Again, he said that when God’s Spirit was “upon” His people He would put His words in their mouth, and they would “not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed . . . from henceforth and forever” (Isa 59:21).
Ezekiel prophesied that when God put His Spirit “within you,” He would “cause you to walk in My statutes, and ye shall keep My judgments and do them” (Ezek 36:27). Joel associated the pouring forth of the Holy Spirit with sons and daughters prophesying, old men dreaming dreams, young men seeing visions, and with “deliverance” (Joel2:28-32). Micah related the Spirit with “power,” “judgment,” and “might” to “declare unto Jacob his transgression, and unto Israel his sin” (Mic 3:8).
This is the Holy Spirit with which Jesus would baptize. The effects of that baptism would conform to the prophesies of His coming – just as the day of Pentecost did. On that day there was purging, wisdom, understanding, counsel, might, knowledge, and the fear of the Lord – just as Isaiah said. That day a moral and spiritual wilderness became a fruitful field, and peace, quietness, and assurance were realized. A spiritually fruitless people suddenly sprang up like flourishing grass close to the water courses. God’s word was found in the mouth of His people, and they spoke it out with insight and understanding. The very people who were noted for being disobedient were changed to be obedient and responsive, walking in the word delivered to them, just like Ezekiel said.
When Jesus baptizes with the Holy Spirit, the occasion itself is not the point, but the results of it. Men are in error to seek a momentary experience of the Holy Spirit. Christ’s baptism is a life-changing experience, where things are never the same. Men are “made to drink into one Spirit” (1 Cor 12:13). That Spirit, into which we are plunged, and in which we remain, becomes the Administrator of our lives. He leads us in the subduing of the flesh (Rom 8:13). He causes us to “abound in hope”(Rom 15:13). He produces the fruit that causes God to be glorified (John 15:8; Gal 5:22-23; Rom 7:4). He enables us to patiently wait for “the hope of righteousness,” when every vestige of weakness and deficiency will once and for all be removed from us (Gal 5:5). He is the one who produces the life that liberates us from the “law of sin and death” (Rom 8:2). He “helps our infirmities,” entering into the process of our salvation when we are in a state of ignorance (Rom 8:26-27). He enables those who once were fearful to become Christ’s “witnesses” (Acts 1:8).
Forever thrust from your mind the notion that the Holy Spirit is capable of doing anything unrelated to these clear affirmations of His ministry. When John told the people Jesus would baptize them with the Holy Spirit he spoke within the context of the Holy Prophets, without which the people could have had no understanding at all of the Spirit. This was another way of speaking of “life more abundantly” (John 7:38-39; 10:10).