"Baptism with Fire": What Is It?

In Matthew 3:11 (and the parallel in Luke 3:16), we see a quote from John the Baptist that has always seemed mysterious to me: "I baptize you with water for repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire." John was making a clear distinction of status between himself and the One who was coming after him, i. e., Jesus. While John was performing an external rite with water, Jesus would do an internal work "with the Holy Spirit and fire."

Pentecostals take the reference as one thing, that "Holy Spirit" and "fire" are appositives, referring to their experiences of tongues, etc. Orthodox Protestants, on the other hand, consider the baptism with the Holy Spirit to be something that happens to every true believer when he is born again. I consider that understanding to be consistent with I Corinthians 12:13: "in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit" (see also John 7:39).

That phrase, "baptized with the Holy Spirit," occurs several times in the New Testament. We find it in Mark 1:8, John 1:33, Acts 1:5, 11:16, and 18:25. In none of these verse is it paired with "fire," even in the parallel verses in Mark 1:8 and John 1:33.

I think we must take that to mean that "with the Holy Spirit" and "with fire" are not different words for the same thing, but rather references to contrasting things. "Baptism with the Holy Spirit," as Paul indicates, is something that happens to every believer. Then, to whom does the contrasting "baptism with fire" apply?

On whom else does Jesus attribute a pouring out of fire? He mentions Sodom and Gomorrah (Luke 17:29), and unrepentant unbelievers (Matthew 25:41). These verses indicate that "fire" is not used for an extra-spiritual experience of the saved, but rather for judgment on the wicked (compare Mark 9:42-49).

This gives, I think, by analogy of the faith, what John was saying of Jesus: "I baptize you with water for repentance, but He who is coming after me will baptize you [believers] with the Holy Spirit and [you unbelievers with] fire." Note that "you" is plural, so he is addressing the whole audience, not anyone in particular. That is why he would have used an inclusive comment. To have spoken as the Pentecostals interpret him would have him to assume that all of his audience was - or would be - believers, which is obviously not the case. Also, look at the verse in both Matthew and Luke, where Jesus makes it explicit: "The chaff He will burn with unquenchable fire."

The Sodomites of Jerusalem

"Run to and fro through the streets of Jerusalem, look and take note! Search her squares to see if you can find a man, one who does justice and seeks truth, that I may pardon her. Though they say, 'As the Lord lives,' yet they swear falsely. O Lord, do not Your eyes look for truth? You have struck them down, but they have felt no anguish; You have consumed them, but they refused to take correction. They have made their faces harder than rock; they have refused to repent."
- Jeremiah 5:1-3

It's pretty easy to see that this prophecy would have won Jeremiah no friends in the seat of Judah. His hearers could not have failed to hear the remembrance of the story of Sodom and Gomorrah. In Genesis 18, after God has told Abraham of His plans to destroy Sodom and Gomorrah for their wickedness, Abraham is moved to intercede for them. Verses 23-26: "Then Abraham drew near and said, 'Will You indeed sweep away the righteous with the wicked? Suppose there are fifty righteous within the city. Will You then sweep away the place and not spare it for the fifty righteous who are in it? Far be it from You to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from You! Shall not the Judge of all the earth do what is just?' And the Lord said, 'If I find at Sodom fifty righteous in the city, I will spare the whole place for their sake." The discussion winds down finally to ten righteous, for lack of whom Sodom is doomed. Apparently, Jerusalem also fails to count ten righteous, because it was indeed destroyed by the Babylonians in 586 BC.

In fact, in the New Testament, the hardness of Jewish hearts is decried as worse than those of Sodom. Jesus, speaking in Matthew 11:23-24, warns his hearers, "And ... will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you."

The word "sodomite" is thrown around as if its targets were the worst sinners imaginable, yet Scripture warns of a hardness of heart that God hates more than any sin attributed to the people of Sodom. I hate that easy judgmentalism! But I know that it is easier to point the finger than it is to examine one's own spiritual condition. May we heed the warning of Jesus Himself.