Baptism of Fire
Roy Deering
Of all the baptisms mentioned in Scripture, none is more misunderstood among New Testament Christians than John’s reference to “baptism of fire” (Mt. 3:11; Lk. 3:16). While many religious people dispute, misinterpret, or completely ignore Bible teaching on baptism in water for remission of sins (the baptism taught by Jesus and Peter), the reference to baptism of fire still seems veiled in mystery to many baptized believers.
Much of the confusion seems to center on the speculation that John may have been prophesying about the tongues of “cloven fire” that appeared above the heads of the disciples on the Day of Pentecost in Acts 2. Did that appearance of fire constitute a “baptism” by fire and was it the fulfillment of John’s prophecy?
Another belief holds that John’s reference has something to do with the idea that Christians will be made stronger by the trials they endure as followers of Jesus—the idea of being “tried” or “purified” by fire. The idea that overcoming trials makes one stronger in faith is taught throughout the New Testament, but is this the idea being referred to by John? This is where the well-known phrase “baptism by fire” originated. Many people use that phrase in reference to someone who is relatively new to a particular situation (a job, parenthood, or even the Christian life). When that person is introduced to the difficulties of that new situation, people often say they are experiencing a “baptism by fire”.
In reality, none of these are a correct interpretation of what John was talking about. John’s reference is very simple to understand, if it is considered in context with his teaching in both passages (Mt. 3:11; Lk. 3:16), and we consult other biblical teachings involving both fire and baptism.
To simplify the discussion, we focus on three things: (1) a short, but very important reminder about the meaning of baptism, (2) the use of the idea of “fire” in Scripture, and (3) the context of John’s statement in Matthew 3.
Baptism
As we begin our discussion, it is crucial to remind ourselves that the idea of baptism as used anywhere in the Scriptures refers to an “immersion,” or to be submerged in something, such as water. And so, for John to refer to a “baptism” of fire would mean that at least some of those in his audience would at some point be immersed or completely submerged in a fire of some kind.
Fire
The idea of “fire” is used throughout the Old Testament as an indication of the presence of God and His power and majesty. Fire is one of the physical manifestations of God’s presence. This is illustrated several times in the Bible: the making of the covenant with Abraham (Gen. 15:17 ), the appearance in the burning bush (Ex. 3:2 ), God leading the Israelites by a pillar of fire by night (Ex. 13:21-22 ; 14:24 ; Num. 9:15-16 ; 14:14 ; etc.), His appearance on Mount Sinai (Ex. 19:18 ; 24:17; Deut. 4:11-36; 5:4-26 ; etc.), and others (1 Kgs. 18:24; 18:38; 1 Chron. 21:26 ; 2 Chron. 7:1-3 ).
Fire is also used, predominantly in the New Testament, to reference the judgment of Christ or the eternal punishment of the wicked. Throughout Scripture, fire often represents judgment (Gen. 19:24; 2 Kgs. 1:10; Amos 1:4-7; Mt. 7:19; 2 Thess. 1:8; Jas. 5:3), including everlasting punishment (Mt. 18:8; Jude 7).
Scripture does, at times, use references to “fire” to show that it can also have a positive, purifying effect on God’s people (Isa. 1:25; Zech. 13:9; Mal. 3:2-3; 1 Cor. 3:13-15; 1 Pet. 1:7; Rev. 3:18 ). But none of these references correlate to John’s teaching because none of them are spoken of in a way that can be connected to a “baptism” of any kind.
Context in the passage
An important thing to remember was that John was preaching in Matthew 3 to a mixed group of people—some who had believed him and had been baptized and others who were non-believers. In fact, his specific comments in verses 11-12 were directed at some who had been staunch non-believers in Christ.
Mt. 3:7 7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, “O generation of vipers, who hath warned you to flee from the wrath to come?”
Would John have preached to this mixed group of listeners that all of them would be tried in that “baptism of fire” to strengthen their faith in Christ? If we understand this teaching to refer to the trials that believers suffer in order to be strengthened, then he was assuming that all of those to whom he was speaking were believers—or would eventually become believers—and that all would be strengthened in their faith by the trials that would come. That makes no sense and is not a reasonable assumption.
In addition, it is critical to the understanding of this passage to read all of the passage and consider it as one “sermon” or one complete idea. To do that, one must also include verses 10-12:
10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance, but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”
There is no separation between verse 10 and verse 11, or between verse 11 and verse 12. There is no changing of ideas; no break in the chain of thought. This is the same teaching.
This entire passage is a prophecy about the power of Christ to cast the unprofitable into eternal punishment through His judgment. Christ will (v. 10) cast the unfruitful trees into the fire and will also (v. 12) burn up the chaff with unquenchable fire. Verse 11 simply interrupts to remind the listeners that John can only baptize with water, while Christ will someday reward the righteous and punish the unrighteous.
Immediately after John speaks of the fact that Christ would bring that “baptism of fire,” he preaches about the destruction and eternal punishment of the wicked—which is highlighted by a final illustration of fire. Why should the “fire” of verse eleven be viewed as something different from that referenced in verses ten and twelve, without some sort of compelling justification? There is no reason, because the fire from all three verses refers to the same thing—eternal punishment for those whom Christ finds lacking.
Of this expression in Matthew 3:11, J. H. Thayer commented: “to overwhelm with fire (those who do not repent), i.e., to subject them to the terrible penalties of hell” (1958, 94). W. E. Vine noted regarding the “fire” of this passage: “of the fire of Divine judgment upon the rejecters of Christ, Matt. 3:11 (where a distinction is to be made between the baptism of the Holy Spirit at Pentecost and the fire of Divine retribution)” (1991, 308). Arndt and Gingrich speak of the “fire of divine Judgment Mt. 3:11; Lk. 3:16” (1967, 737). Finally, as J. W. McGarvey observed, the phrase “baptize you…in fire” cannot refer to Pentecost, because there was no “baptism of fire” on that day. Parted “tongues,” which were merely “like as of fire…sat upon” each of the apostles. Those brothers were not “overwhelmed with fire” on that occasion (1875, 38).