The statement by John, “Baptize you with the Holy Spirit and fire,” has an undertone which is connected to a theme which intertestamental Jews held. This idea was not related directly to the Holy Spirit and the work He would have at Jesus’ baptism or in Jesus’ ministry. A question such as, why would an unrelated belief have a connection to the Holy Spirit who was to come in the baptism of Jesus? This belief was the idea that a time of affliction or anguish would take place before the coming of the messiah. This was referred to as the birth pangs of the messiah. One reference which is used to support this is from the prophet Daniel, where in one of his visions he refers to war being made against the saints and until the ancient of days would come there would be judgment upon the saints (Dan. 7:21-22). The fire which john speaks about could be a fire of judgment for the people as well as a fire which would purify the saints. Various OT prophets confirm this idea of judgment by fire (Amos 7:4; Mal. 4:1) which the people would have to experience. Another reference to fire as judgment 2 Peter 3:6-7 where the fire is being stored up for the heavens and the earth until the day of judgment. The imagery of this fire in Jesus’ baptism is seen as a river or stream of fire (Dan. 7:10). Another element of this early held view of the fire of Jesus’ baptism was also dual purposed in its nature. As the fire would destroy the wicked it would also purge and cleanse the righteous. These references to fire help clarify the possible understanding of the differences between John’s and Jesus baptisms. This was not the sole purpose of His baptism; he was preparing the way (Matt. 3:3) for Jesus. One way the baptism of Jesus could be seen,...
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...ation. The first temptation, when Satan told Jesus to turn the stones to bread (Matt. 4:3), focused on Jesus’ hunger. From being led into the wilderness by the Spirit, to this first temptation it was forty days and Jesus had not eaten anything. His physical need at the moment was sustenance, he was hungry and his body needed nourishment. Once again another reference to Israel is made in parallel to Jesus. The Israelites cried out to God because they did not have any food to eat in the wilderness, so God send them manna for them for their food. As the Israelites were complaining to God and not trusting Him, Jesus did the opposite and He did not succumb to His human frailty but trusted in God and place His dependence upon food.
Work Cited
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...day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night.” He gave us water: John 4:13-14 says, “Jesus said, “Everyone who drinks this water will get thirsty again and again. Anyone who drinks the water I give will never thirst—not ever. The water I give will be an artesian spring within, gushing fountains of endless life.” He gave us food: John 6:35 says, “Jesus said, “I am the Bread of Life. The person who aligns with me hungers no more and thirsts no more, ever.”
A debated issue throughout the Christian world since the early church has been the issue of baptism of the Holy Spirit. Questions of when does a follower of Christ actually receive God’s Spirit have been in dispute and scrutinized with very different understandings of the scriptural references to this splendid transformation that takes places in the life of a Christian. In both the Old and New Testaments, The Holy Spirit is a constant person that works in and amongst God’s people. In Numbers 11:24-25, the Spirit of God is displayed when “the Spirit rested on them”, referring to the seventy elders that were appointed to aid Moses. 1 Samuel 16:13 states that the mysterious Spirit of God rushed upon David during his coronation as the King of Israel. In Joel 2:28, the Spirit is promised by the prophet. “And it shall come to pass, afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.” These are only a few of the references that appear in the Old Testament to the Spirit of God, but there is a very active present of the Spirit of God. John Stott writes, “In the Old Testament days, although all believers were indeed regenerate, the Holy Spirit came upon special people for special ministries at special times.” The differences in the Old and New Testament inner workings of the Spirit seems to be for temporary appointment in the Old Testament and permanent indwelling in the New Testament.
When Jesus asked his disciples about what people thought about him, they answered that some considered Jesus to be e prophet, some - John the Baptist. But Jesus wanted his disciples to understand his mission, the reason why God brought him to Earth. That is why it was important for him to make sure that people realize who he is and that his sayings are vital for the whole mankind. Jesus was the Messiah, the anointed one, above all other prophets. He was sent to suffer for the all human beings and the reasons why his suffering was necessary are described in Mark's Gospel 8:27-9:1.
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Jesus’ charismatic authority was succeeded by a combination of traditional and legal-rational authority after death. The routinization of charisma is instigated by social change, as his followers’ rekindled faith is unyielding in the fact that he will return (Taylor, 2012:201). Jesus’ followers’ began to claim to see him alive and even achieved the same miracles Jesus did (Taylor, 2012: 201). The process of routinization began, as his authority was conveyed to both the apostles and canon. Apostles also had powers of performing miracles such as healing believers and ostracizing the devil. Since their hope of Jesus returning was prolonged, his positive charisma became routinized with the founding of priesthood. Prior to his death, power was bestowed
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Luke introduces us to John the Baptist on the day of his birth. (Luke 1:57) Through Zechariah’s prophecy we are told that John the Baptist would be “called the prophet of the Most High; for you will go before the Lord to prepare his way.” (Luke 1:76) John is next identified in Luke 3, when John emerges from the wilderness proclaiming a baptism of repentance for the forgiveness of sins. (Luke 3:3) Luke then makes the connection between John the Baptist and the “Old Testament” prophet, Isaiah, who had prophesied of the coming of one whose, “The Voice of one crying out in the wilderness: Prepare the way of the Lord,” (Luke
It was clearly not an indication of the end times, but a renewal of the covenant that God made with his chosen people. Peter regurgitate and reminded the believers of the God’s promise while connecting the experience of the Spirit with the Law already written in their hearts. Dunn shares, “The already established link between Pentecost, covenant renewal, and the giving of the Law probably prompted the first believers to interpret their experience of the Spirit as the fulfillment of the promise of a new covenant.” Luke, John, and Peter provides meaningful insight into Pentecost and the Holy Spirit. However, Paul underlines and fully expands the overall consideration of the exalted Christ and the