Mark 9:29

He replied, This kind can come out only by prayer.

Matthew Henry

The reason he gave to the disciples why they could not cast out this devil. They enquired of him privately why they could not, that wherein they were defective might be made up another time, and they might not again be thus publicly shamed; and he told them, This kind can come forth by nothing but prayer and fasting. Whatever other difference there really might be, none appears between this and other kinds, but that the unclean spirit had had possession of this poor patient from a child, and that strengthened his interest, and confirmed his hold. When vicious habits are rooted by long usage, and begin to plead prescription, like chronical diseases that are hardly cured. Can the Æthiopian change his skin? The disciples must not think to do their work always with a like ease; some services call them to take more than ordinary pains; but Christ can do that with a word's speaking, which they must prevail for the doing of by prayer and fasting.

John Gill

And he said unto them Matthew, besides the following reason, assigns another, as given by our Lord, why they could not cast out the foul spirit, which was their unbelief; of which they were guilty in some sort, as well as the Jews, and the father of the child; but Mark omits it, and only relates this as the reason;

(Mt 17:21) that is, in the exercise of a miraculous faith, expressed in solemn prayer to God, joined with fasting. It seems that Christ not only suggests, that faith was greatly wanting in his disciples; for which reason they could not cast out the devil, and heal the lunatic; but they had been wanting in prayer to God, to assist them in the exercise of their miraculous gifts; and that whilst Christ, and the other three disciples were on the mount, they had been feasting and indulging themselves with the people, and so were in a very undue disposition of mind, for such extraordinary service, for which our Lord tacitly rebukes them. This agrees with the notions of the Jews, who think that, by fasting, a divine soul "may obtain that which is sought for"; and that among other things, for which a private person may afflict himself with fasting, this is one.

David Brown

And he said unto them, This kind can come forth by nothing but by prayer and fasting that is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as Alford hints, for their after-guidance - unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in Mt 17:20, 21 is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting", that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort - either with God in prayer or with ourselves in self-denying exercises. Luke (9:43) adds, "And they were all amazed at the mighty power of God" - "at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily.

Mark 1:35

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.

Matthew Henry

His retirement to his private devotion (35); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe,

1. The time when Christ prayed.

(1) ... in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This ... was the ... first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early.

(2) ... early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. ... When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best.

2. The place where he prayed

He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him.

Albert Barnes
And in the morning, rising up a great while, etc Luke says (4:42) “when it was day.” The passage in Mark means ... not literally “a great while before day,” but very early, or while there was yet “much appearance of night.” The place in Luke means “at daybreak,” at the beginning of day. Then, also, there is much appearance of night; and Luke and Mark therefore refer to the same time ... daybreak.

And departed into a solitary place, etc
Observe here:
1. that the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance.
2. that he, sought a solitary place for it - far away from the world and even from his disciples.
3. that it was early in the morning - always the best time, and a time when it should not be omitted.
4. if Jesus prayed, how much more important is it for us!
If Jesus did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David also thus prayed, Ps 5:3; 119:147. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all will go wrong, our piety will wither. The world will fill our thoughts. Temptations will be strong. Through the day, we shall find it impossible to raise our feelings to a state of proper devotion. It will be found to be true universally, “that the religious enjoyment through the day will be according to the state of the heart in the morning, and can therefore be measured by our faithfulness in early secret prayer.” How different, too, was the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours; he rose while the world was still; he saw the light as it spread abroad in the east with fresh tokens of his Father’s presence, and joined with the universal creation in offering praise to the everywhere present God.

David Brown
And in the morning that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted ....
he went out all unperceived from Peter’s house, where He slept.
and departed into a solitary place, etc or, “continued in prayer.” He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Lk 5:16, 6:12, 9:18, 28, 29; Mk 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing - not of His “strong crying and tears,” ... but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it - like the sepulchre afterwards - empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

Matthew 28:17

When they saw him, they worshipped him; but some doubted.

Albert Barnes

They worshipped him - Paid him honour as the Messiah.

But some doubted - As, for example, Thomas, Jhn 20:25. The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men that they were not easily imposed on that they had not previously agreed to affirm that he had risen - that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; their firm conviction after all their doubts; and their willingness to show their conviction even by their “death,” is most conclusive proof that they were “not” deceived in regard to the fact of his resurrection.

A T Robertson

But some doubted (hoi de edistasan). From dis (in two, divided in mind). Cf 14:31. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1 Co 15:6). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (prosekunēsan) Jesus as the women had done (28:9). He is now their Risen Lord and Saviour.

John Calvin

It is wonderful that, after they had twice seen Christ, still some doubted. If any one choose to view this as referring to the first appearance, there will be no absurdity in that opinion; for the Evangelists are sometimes in the habit of blending a variety of transactions. But neither would it have the appearance of absurdity to suppose that in some of them the remains of their former terror led them again into hesitation; for we know that, when Christ appeared, they were struck with fear and amazement, till they had recovered their minds and had become accustomed to his presence. The meaning, therefore appears to me to be, that some at first hesitated, until Christ made a nearer and more familiar approach to them; but that when they certainly and absolutely recognised him, then they worshipped, because the splendour of his divine glory was manifest. And perhaps it was the same reason that suddenly caused them to doubt, and afterwards led them to worship him; namely, that he had laid aside the form of a servant, and had nothing in his appearance but what was heavenly.

David Brown

Ccertainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.

Matthew 25:13

Therefore keep watch, because you do not know the day or the hour.

David Brown

Watch therefore; for ye know, etc - This, the moral or practical lesson of the whole parable, needs no comment.

A T Robertson

Watch therefore (grēgoreite oun). This is the refrain with all the parables. Lack of foresight is inexcusable. Ignorance of the time of the second coming is not an excuse for neglect, but a reason for readiness. Every preacher goes up against this trait in human nature, putting off till another time what should be done today.

John Gill
Watch therefore ... In ordinances, in prayer, public and private, in hearing the word, at the Lord's supper, and in every religious exercise; over the heart, the thoughts and affections of it; over words, actions, life and conversation; and against all sin and unbelief, Satan's temptations, the world and its charms and snares, false teachers and their doctrines and for the bridegroom's coming. This is the use and application of the whole parable, and shows the general design of it; the reason to enforce watchfulness follows:
for ye know neither the day nor the hour; of death, or of judgment, or of the coming of the son of man, of one or the other; for it is added,
wherein the son of man cometh: that he will come is certain, and that quickly; the time is fixed, but when it will be is unknown; and therefore it becomes us to be our watch and guard. This last clause is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic and Ethiopic versions, and was wanting in three of Beza's copies, but is in most Greek copies and in Munster's Hebrew Gospel, and seems to be necessary.

C H Spurgeon
Our Lord again enjoins upon his followers the duty of watchfulness, as in 24:42; and repeats, in a slightly-altered form, the reason previously given: “For ye know neither the day nor the hour wherein the Son of man cometh.” It is idle to say that we may find out the year, if not the day and hour, of Christ’s coming. The time of the end is hidden, and shall not be known until sudden1y he shall appear “in the clouds of heaven in power and great glory.” It should be our one great concern to be sure that we shall be ready to meet him whenever he may come.

Matthew 20:15

Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?

David Brown

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other labourers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honourably dealt with, is both unworthy envy of your neighbour, and discontent with the goodness that engaged and rewarded you in his service at all."

Matthew Henry

• He had no reason to quarrel with the master; for what he gave was absolutely his own, Mat 20:15. As before he asserted his justice, so here his sovereignty; Is it not lawful for me to do what I will with my own?

Note, [1] God is the Owner of all good; his propriety in it is absolute, sovereign, and unlimited.
[2] He may therefore give or withhold his blessings, as he pleases. What we have, is not our own, and therefore it is not lawful for us to do what we will with it; but what God has, is his own; and this will justify him, First, In all the disposals of his providence; when God takes from us that which was dear to us, and which we could ill spare, we must silence our discontents with this; May he not do what he will with his own? Abstulit, sed et dedit - He hath taken away; but he originally gave. It is not for such depending creatures as we are to quarrel with our Sovereign. Secondly, In all the dispensations of his grace, God gives or withholds the means of grace, and the Spirit of grace, as he pleases. Not but that there is a counsel in every will of God, and what seems to us to be done arbitrarily, will appear at length to have been done wisely, and for holy ends. But this is enough to silence all murmurs and objectors, that God is sovereign Lord of all, and may do what he will with his own. We are in his hand, as clay in the hands of a potter; and it is not for us to prescribe to him, or strive with him.

• He had no reason to envy his fellow servant, or to grudge at him; or to be angry that he came into the vineyard no sooner; for he was not sooner called; he had no reason to be angry that the master had given him wages for the whole day, when he had idled away the greatest part of it; for Is thine eye evil, because I am good? See here,

[1] The nature of envy; It is an evil eye. The eye is often both the inlet and the outlet of this sin. Saul saw that David prospered, and he eyed him, 1Sam 18:9, 15. It is an evil eye, which is displeased at the good of others, and desires their hurt. What can have more evil in it? It is grief to ourselves, anger to God, and ill-will to our neighbour; and it is a sin that has neither pleasure, profit, nor honour, in it; it is an evil, an only evil.
[2] The aggravation of it; “It is because I am good.” Envy is unlikeness to God, who is good, and doeth good, and delighteth in doing good; nay, it is an opposition and contradiction to God; it is a dislike of his proceedings, and a displeasure at what he does, and is pleased with. It is a direct violation of both the two great commandments at once; both that of love to God, in whose will we should acquiesce, and love to our neighbour, in whose welfare we should rejoice. Thus man's badness takes occasion from God's goodness to be more exceedingly sinful.

Albert Barnes

The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Dt 15:9; Pro 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?"

Matthew 12:8

For the Son of Man is Lord of the Sabbath.

Albert Barnes

To crown all, Christ says that he was Lord of the Sabbath. He had a right to direct the manner of its observance - undoubted proof that he is divine.

David Brown

In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it - that surely were a strange lordship, especially just after saying that it was made or instituted for Man - but to own it, to interpret it, to preside over it and to ennoble it, by merging it in the “Lord’s Day” (Rev 1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.

Matthew Henry

The Son of man is Lord even of the sabbath day That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam - The exception confirms the rule.

Thomas Scott

He was Ruler of his church. Thus he intimated, that, as "Son of God" he instituted the Sabbath, gave the law from Sinai, and had lost none of his authority by his humiliation, but should make such alterations respecting the time and circumstances of observing this sacred rest, as it became him. It cannot be that Christ would have so often discussed this subject, and shown what is lawful on the Sabbath, without allowing exceptions, if he had not intended, that the institution substantially should continue in full force under the Christian dispensation.

Philip Doddridge

This certainly implies that the Sabbath was an institution of great and distinguished importance; and may perhaps refer also to that signal authority which Christ, by the ministry of his apostles should exert over it, in changing it from the seventh to the first day of the week.

Matthew 11:25

At that time Jesus said, I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.

David Brown

At that time Jesus answered, etc We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"- which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said - confirms this. What Jesus here "answered" evidently was the melancholy results of his ministry, lamented over in the foregoing verses. It is as if he had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."
I thank thee - rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when he afterwards uttered the same words, He "exulted in spirit" probably he did the same now, though not recorded.
O Father, Lord of heaven and earth He so styles His Father here, to signify that from him of right emanates all such high arrangements.
... these things the knowledge of these saving truths.
from the wise and prudent The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness - the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1 Cor 1:19, etc). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set his seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles - of what nature -to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.
hast revealed them unto babes to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." ....

John Calvin

We are constantly looking for splendour; and nothing appears to us more incongruous, than that the heavenly kingdom of the Son of God, whose glory is so magnificently celebrated by the prophets, should consist of the dregs and offscourings of the common people. And truly it is a wonderful purpose of God, that though he has the whole world at his command, he chooses rather to select a peculiar people to himself from among the contemptible vulgar, than from the nobility, whose high rank would have been a greater ornament to the name of Christ. But here Christ withdraws his disciples from a proud and haughty imagination, that they may not venture to despise that mean and obscure condition of his Church, in which he delights and rejoices. To restrain more fully that curiosity which is constantly springing up in the minds of men, he rises above the world, and contemplates the secret decrees of God, that he may lead others to unite with him in admiring them. And certainly, though this appointment of God contradicts our senses, we discover not only blind arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with reverence.

Matthew 10:16

I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.

David Brown

To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, Behold.

Be ye therefore wise, etc Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, ... the harmlessness of the dove little better than weakness ... in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age ... how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom ... there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.

Matthew Henry

... what may a flock of poor, helpless, unguarded sheep expect, in the midst of ... ravenous wolves, but to be worried and torn?

Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, ... would be a recompense sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them and bear them out. But that they might know the worst, he tells them ... what they must expect.

Be ye wise, etc ... a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. “Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not ... foxes, whose cunning is to deceive others; but ... serpents, whose policy is only to defend themselves and to shift for their own safety.” ... disciples of Christ are hated and persecuted as serpents ... their ruin is sought ... they need the serpent's wisdom.

Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. .... We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time and not to give offence, if we can help it.

Be ye harmless, etc “Be mild ... meek ... dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves ... this must always go along with the former.” They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong anyone else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one.

Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when ... beset with birds of prey, that we may neither provoke ... nor be provoked ....

Albert Barnes

... That is, I send you, inoffensive and harmless, into a cold, unfriendly and cruel world. Your innocence will not be a protection.

... Serpents have always been an emblem of wisdom and cunning, Gen 3:1. The Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Probably the thing in which Christ directed his followers to imitate the serpent was in its caution in avoiding danger. No animal equals them in ... rapidity and skill ... in escaping danger. So said Christ to his disciples, You need caution and wisdom in the midst of a world that will seek your lives. He directs them, also, to be harmless, not to provoke danger ... do injury, and ... make their fellow-men justly enraged against them.

Doves are ... a striking emblem of innocence. Most people would foolishly destroy a serpent, be it ever so harmless, yet few are so hard-hearted as to kill a dove.

Marvin Vincent

I send, etc (ego apostello) Cognate to the word apostolos (apostle). The I is emphatic: “It is I that send you forth.”

Wise (phronimoi) So AV and RV. Denoting prudence with regard to their own safety. Wycliffe, "wary".

Harmless (akeraioi) Lit, unmixed, unadulterated. Used of wine without water, and of metal without alloy. Hence guileless ... Luther, "without falsity". Cf Rom 16:19; Phi 2:15. They were to imitate the serpent's wariness, but not his wiliness. “The presence of the wolves demands that ye be wary; the fact that ye are my apostles (compare “I send you”) demands that ye be guileless” (Dr Morison).

Matthew 6:6

But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.

Ambrose

You must not think that he means by this a room with four walls separating you physically from others, but the room that is within you, where your thoughts are shut up, the place which contains your feelings. This room of prayer is with you at all times, wherever you go it is a secret place and what happens there is witnessed by God alone.

A T Robertson

Into thy closet (eis to tameion). The word is a late syncopated form of tamieion from tamias (steward) and the root taṁ from temnō, to cut. So it is a store-house, a separate apartment, one’s private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

David Brown

Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.

Matthew 3:11

I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

 

John Calvin
Christ is ... so far superior in power and rank, that, with respect to him, John must occupy a private station. Hence we infer, that his intention was not at all to distinguish between his own baptism, and that which Christ taught his disciples, and which he intended should remain in perpetual obligation in his Church. He does not contrast one visible sign with another visible sign, but compares the characters of master and servant with each other, and shows what is due to the master, and what is due to the servant. ... the comparison, which they imagine to have been made, would involve great absurdities. It would follow ... that the Holy Spirit is given, in the present day, by ministers ... John’s baptism was a dead sign, and ... we have not the same baptism with Christ ....

We must therefore hold ... that John merely distinguishes ... between himself and the other ministers of baptism, on the one hand, and the power of Christ, on the other, and maintains the superiority of the master over the servants. And hence we deduce the general doctrine, as to what is done in baptism by men, and what is accomplished in it by the Son of God. To men has been committed nothing more than the administration of an outward and visible sign: the reality dwells with Christ alone. ... where a comparison is made between our Lord and the minister, the former must have all the honour, and the latter must be reduced to nothing.

He shall baptize you with the Holy Spirit and with fire It is asked, why did not John equally say, that it is Christ alone who washes souls with his blood? The reason is, that this very washing is performed by the power of the Spirit, and John reckoned it enough to express the whole effect of baptism by the single word Spirit. The meaning is clear, that Christ alone bestows all the grace which is figuratively represented by outward baptism, because it is he who "sprinkles the conscience" with his blood. It is he also who mortifies the old man, and bestows the Spirit of regeneration. The word fire is added as an epithet, and is applied to the Spirit, because he takes away our pollutions, as fire purifies gold. In the same manner, he is metaphorically called water in another passage (John 3:5).

David Brown
To take this as a distinct baptism from that of the Spirit - a baptism of the impenitent with hell-fire - is exceedingly unnatural. Yet this was the view of Origen ... and (others) ... Nor is it much better to refer it to the fire of the great day ... Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul-searching, consuming, refining, sublimating - as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems - water and fire - are employed to set forth the same purifying operations of the Holy Ghost upon the soul.