The paradox is underlined by the phrase “stronger than me” and by the imagery
of the slave taking off the master’s sandals. The use of “stronger” rather than a
more neutral term for “superior” suggests that John is speaking not so much
about status but about the greater efficacy of his follower’s mission (cf. 12:29,
where the “strong man” is the one who is in control until someone stronger is
able to subdue him). ³ The following clause, however, does focus on status: to
take off the master’s sandals was a task too low even for the lowest disciple. ⁴
One who is not worthy even to perform this menial role is the lowest of the low.
The superiority of the “stronger one” is explained in terms of two baptisms
(clearly marked as a contrast by a classical men/de construction): John’s water-
baptism is a preliminary ritual “with a view to repentance,” clearing the way for
the real thing, the “stronger one’s” baptism in the Holy Spirit and fire. ⁵ Water is
an outward sign, but the work of the Holy Spirit will be inward. Since fire occurs
in both v. 10 and v. 12 (and probably also by implication in v. 7 in the imagery of
the snakes escaping the fire) as a metaphor for God’s judgment, it should
probably be taken in the same sense here. The coming of the Holy Spirit will
burn away what is bad and so purify the repentant people of God.
For a similar
metaphor in the OT see Isa 4:4; Zech 13:9; Mal 3:2–4.
“Baptize in the Holy Spirit” is a phrase used in the NT ⁷ almost exclusively in
the context of this contrast between John’s water-baptism and the salvation Jesus
brings (cf. Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16). Only in 1 Cor
12:13 does similar language occur outside that specific context, and the different
phrasing there, “in one Spirit baptized into one body,” does not suggest that
“baptism in the Spirit” would have been recognized in NT times as a designation
of something other than initial Christian baptism. ⁸ Thus the contrast between
water and the Holy Spirit here is not between two stages in Christian initiation,
but between John’s baptism and that of Jesus. Christian baptism did of course
adopt John’s use of the outward symbol of water, but the use of the outward sign
in no way detracts from the true spiritual significance of baptism into the
Christian community; it symbolizes (as for John it pointed forward to) that same
pouring out of the Holy Spirit which is the essence of the Messiah’s saving
ministry.
The background to the idea of a messianic “baptizing in the Holy Spirit” is found
in the OT prophets who speak of an eschatological outpouring of the Spirit of
God (Isa 32:15; 44:3; Ezek 36:26–27; 39:29; Joel 3:1–2 [EVV 2:28–29]), to
describe a time of spiritual refreshment and renewal leading to a closer and more
obedient relationship with God; for the same idea, including also a pronounced
judgmental tone, cf. 1QS 4:20–22. But whereas the prophets all speak of God
himself as the one who pours out his Spirit, John here attributes that role to the
“stronger one” who follows him. The “stronger one” might of course also be
understood in itself as a title for God, and the next verse will go on to speak of
divine judgment. We have already noted in v. 3 that John is described in
language which in the OT speaks of the forerunner of God’s eschatological
coming. With the exception of the phrase “who follows me” with its implication
of “discipleship,” the whole of vv. 11–12 could be understood to speak of the
coming of God himself in judgment as the sequel to John’s ministry. The
Christian reader knows, and vv. 13–17 will go on to relate, that it is in fact Jesus
who “comes” as Messiah and who is to be understood as the “stronger one,” but
those who heard John’s words might well have been surprised to see them
fulfilled in a human figure. The christological implication is powerful: in some
remarkable sense when Jesus comes, God comes.
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