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On May 23, 2021 By In Church

Wear Red on Pentecost!

Happy Pentecost Sunday!

Many Christians know little about the Church Calendar, which means that many evangelicals will treat this Sunday like any other day. But this Sunday marks the beginning of the “Ordinary Season”(not in the mundane or common sense, but the term comes from the word “ordinal,” which means “counted time”). This season is composed of 23-28 Sundays, and it fleshes out the mission of the Church. To put it simply, Pentecost is the out-working of the mission of Jesus through his people by the power of the Spirit.

Some pastors–myself included–usually take these few months to focus on passages and topics pertaining to the specific life of the Church, and how the Church can be more faithful and active in the affairs of the world. The Pentecost Season emphasizes the unleashing of the Spirit’s work and power through the Bride of Jesus Christ, the Church.

Liturgically, many congregations wear red as a symbol of the fiery-Spirit that befell the Church (Acts 2). The Season brings with it a renewed emphasis on the Church as the central institution to the fulfillment of God’s plans in history. As such, it brings out the practical nature of Christian theology. Joan Chittister defines Pentecost as “the period of unmitigated joy, of total immersion in the implications of what it means to be a Christian, to live a Christian life” (The Liturgical Year, 171).

Pentecost as Spirit-Work

The evangelical church has offered a Spiritlessness teaching and worship. We have acted afraid of the mighty rushing wind for fear of its mystical presence. However, Pentecost exhorts us to be spiritual (Spirit-led) while emphasizing the titanic involvement of the Third Person of the Trinity in beautifying the world to reflect the glory of the Father and the Son. We must worship Spirit-led and in truth (Jn. 4:24).

The 16th-century Reformer John Calvin was known for many things, but he was mostly known as the “Theologian of the Spirit.” This is hardly manifested in many of his followers who tend to flee from the implications of a Spirit-led anything, choosing a mental overdose of theological categories. However, the Spirit is crucial to the forming and re-forming of any environment. It communicates our thoughts, emotions, and prayers to our Meditator. The Third Person of the Trinity emotionalizes and intercedes on our behalf in the midst of our ignorance (Rom. 8:26-30).

Further, the Spirit draws individuals (John 6:44) to enter into one baptized community of faith. The Spirit, in the words of James Jordan, is the “divine match-maker.” He brings isolated individuals into a Pentecostalized body, a body that has many parts, but one Head.

So, let us embrace this Season! Let us join this cosmic Pentecostal movement and embrace the mission of the One, Holy, Catholic, and Apostolic Church.

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On June 6, 2019 By In Theology

What If I Can’t Feel the Holy Spirit: A Thought for Pentecost

The Bible doesn’t teach us that the Holy Spirit announces his presence by an internal feeling that he is there.

When you are on a tourist vacation in a foreign country, you will find yourself constantly checking wherever you have hidden your wallet. You are making sure it is still there. Without it, you will be in great trouble. It carries your identity and your power.

One sad way to live the Christian life is to labor with constant checking that the Holy Spirit is still there, to worry regularly about verifying salvation. This is a very common condition. But it doesn’t need to be.

There are multiple passages that we can misread to lead us into slavery to fear about our salvation. Since we face Pentecost this Sunday, let’s look at a misreading of a verse dealing with the Holy Spirit.

The Spirit’s Presence

In Romans 8, Paul says that true believers have the Holy Spirit, and false believers don’t. Do you have the Holy Spirit? How do you know? What if you can’t feel the presence of the Holy Spirit? If you can’t feel the Spirit, are you not a Christian? (more…)

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On June 5, 2018 By In Theology

Water, Spirit, Fire, pt. 3

In the previous essay, we saw that fire is a work of the Holy Spirit. The two are related so closely that they cannot be separated. Now we turn our attention to the Spirit’s relationship to water. Many have understood Spirit baptism to be a dry baptism, one that is of a spiritual nature only. John the Baptist does set up a contrast between himself and Jesus: John baptizes with water but Jesus will baptize “with the Holy Spirit and fire” (Matthew 3:11; Luke 3:16).

This is interpreted to mean that Jesus will baptize with the Spirit and fire and nothing else. James Dunn maintains that the Greek baptizo [to baptize] does not specify water as the element of baptism, and that its use in relation to Spirit baptism is “obviously a metaphor.” Spirit baptism does not refer to any performed ritual. Dunn goes so far as to say that baptizo isn’t an essential description of Spirit baptism and that “other metaphors might just as well have been used.”[1] He continues:

He [John] certainly gives no indication that he thought the latter [Spirit and fire baptism] was a form of water baptism, or involved such. The assumption must be that he too took it merely as a metaphor…Water is set over against Spirit as that which distinguishes John’s baptism from the future baptism…Christ’s baptism will not be in water but in Spirit and fire.[2]

Dunn’s view is common among baptistic and charismatic Christians, whereas sacramental Christians see water baptism and Spirit baptism as two sides of the same coin. They are linked together so closely that it may be said, “Water baptism is Spirit baptism.” Scripturally, both positions have strengths and weaknesses. When mining the book of Acts, Dunn’s position appears to have the upper hand. The baptism of the Spirit sometimes occurs before water baptism or after an additional ritual, the laying on of hands. At the very least, one would not conclude that Spirit and water necessarily function together. (more…)

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On May 29, 2018 By In Theology

Water, Spirit, Fire, pt. 2

In the introduction we saw that Matthew and Luke are the only gospels which include “fire” in John the Baptist’s narrative. If Matthew and Luke are the priestly and prophetic gospels, the inclusion of fire is of great importance. Priests are servants of the altar, working with fire every day. They were to keep the fire burning day in and day out (Leviticus 6:9, 12-13). Their primary duty was sacrificial worship, which included placing offerings into the fire (Leviticus 1:7-9). This fire may have also been used to put men to death (Leviticus 20:14, 21:9).

Prophets, too, are associated with fire. Isaiah, Jeremiah, and Ezekiel employ the use of fire more times than any other book of the Bible. Elijah is perhaps our greatest prophetic example, considering he and John the Baptist are closely associated in the gospels. Elijah calls fire down from heaven, once upon the prophets of Baal (1 Kings 18:24-40) and again upon the captains of Ahaziah (2 Kings 1:9-18). Now John prophesies a similar judgment (Matthew 3:12; Luke 3:17). John functions as a new Elijah, warning unfaithful Israel of impending doom. Elijah called upon YHWH to bring fire down from heaven; John calls upon YHWH incarnate to do the same.

Fire is not always a picture of judgment, however. Fire is often a source of blessing and the presence of God himself. He appears to Moses at the burning bush and leads Israel by fire at night (Exodus 3:2; 13:21). He descends upon Mount Sinai “in fire” (Exodus 19:18; 24:17). The fire of the altar, mentioned above, was lit by God to show his glory and acceptance of worship (Leviticus 9:23-24; 2 Chronicles 7:1). (more…)

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On May 22, 2018 By In Theology

Water, Spirit, Fire, pt. 1

John the Baptist says, “I baptize you with water for repentance, but he who is coming after me . . . will baptize you with the Holy Spirit and fire” (Matthew 3:11). Much debate surrounds the nature of this statement and what exactly it prophesies. Sacramental, baptistic, and charismatic Christians have differing interpretations when it comes to baptism and the reception of the Holy Spirit.

The objective of this series of essays is to investigate the relationship between water, Spirit, and fire baptism(s). To do so we will explore the following questions: What is the purpose and meaning of baptism by John? What is the purpose of Jesus undergoing baptism by John, and does it relate to Christian baptism in any way? Does the phrase “Spirit and fire” denote one baptism, or does it speak of two? Is Spirit and fire baptism waterless, or is water a necessary element? For our introduction we will begin by reviewing preliminary data from the gospel accounts. (more…)

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On June 4, 2014 By In Theology

Pneumatology in Baptism, Part II, Noah’s Baptism

by Guest Writer, Joshua Torrey

Read Part I

Noah’s Baptism

The story of Noah is well known to us. We know how it starts (sinful man leads to rain drops) and how it ends (wine drops Noah). But lodged in the middle are a few fascinating events that link Noah with the original Adam and the last Adam. These events affirm the typology of baptism in the Old Testament as one that is a union of Spirit and water.

The Narrative

The primary link occurs mid-flood and is the crucial bridge between the original creation and Noah’s “new creation,”

1 But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided. 2 The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, 3 and the waters receded from the earth continually. At the end of 150 days the waters had abated, 4 and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. 5 And the waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains were seen. – Genesis 8:1-5

There is a lot here so I’ll start with the Spirit focused part. When this passage is read in Hebrew the inclusion of the Holy Spirit is more evident. Genesis 8:1 reads “God made a spirit blow over the earth.”  Translated in English the inclusion of “a” before the word spirit or wind is a misnomer that can confuse readers. Broken down the sentence reads “God (noun) passed over (verb) spirit (direct object) the earth (indirect object).” But the grammatical argument is solely part of the link. The greater argument is the general context surrounding Noah’s deliverance.

Destruction of sinful flesh has occurred through the flood. The world is once again “formless” and once again it is covered in water. Genesis 1:2 is played out once again as God’s Spirit moves across the water and brings to fruition life-bearing land. The waters are brought together once again in the heavens and under the earth and slowly the great mountains of the earth show themselves. And it is on this mountain that the ark rests. The baptism of Jesus Christ has already been connected to new creation and so here too Jesus is the realization of this “new land.” He is represented by the mountain that reveals itself because of the hovering of the Holy Spirit.

New creation has appeared. Noah is a re-casting of Adam and he is bestowed with a new creation. Already this story is highlighting the Holy Spirit and water. Once again both in union point to the creation account and to the work of Jesus Christ. Event surrounding the flood interconnect with the baptism of Jesus. The first is the timing of the parting of the heavens,

11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. 12 And rain fell upon the earth forty days and forty nights. 13 On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark, 14 they and every beast, according to its kind, and all the livestock according to their kinds, and every creeping thing that creeps on the earth, according to its kind, and every bird, according to its kind, every winged creature. 15 They went into the ark with Noah, two and two of all flesh in which there was the breath of life. – Genesis 7:11-15

The opening of the heavens only occurs once the full number of animals and people are within the ark. It is at the conclusion of their inclusion that the Lord Himself closes the door to the ark (Gen 7:16). So also Luke’s description of Christ’s baptism comes at the inclusion of “all the people” (Luke 3:21). The heavens open up at the baptism of Jesus Christ and the Lord speaks. The Trinitarian involvement does not stop there. The typology of Noah’s sending out of the dove is also a pertinent link to this story’s link to the baptism of Jesus,

8 Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. 9 But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. 10 He waited another seven days, and again he sent forth the dove out of the ark. 11 And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. 12 Then he waited another seven days and sent forth the dove, and she did not return to him anymore. – Genesis 8:8-12

An argument from this passage may border on allegorical for many. But the dove of Christ’s baptism makes sense of the gospel writers’ tie to the Old Testament baptismal stories. This tie could be to the general idea of peace that is associated with doves but I believe the easier link to make is with this story of Noah. For through Christ, new life is granted to His church and to us. The seven days between flights and the total number of three flights are surely symbolic of Christ’s work but they do not build up or diminish the two-fold link found in Noah’s flood to the first Adam and last Adam.

Covenant Framework

Having drawn a relationship between creation, Noah and Christ’s baptism, this section concludes with an application to New Testament hermeneutics. But before that we must address the covenant framework contained in the simple idea “God remembered” (Gen 8:1). From a grammatical perspective, this is a powerful word in the book of Genesis and Exodus. It is used in respect to covenants (Gen 9:15-16; Exo 2:24; 6:5) but it is also used for deliverance from trials (Gen 19:29; 30:22). In the story of Noah both of these concepts are pertinent and permissible understandings of God’s remembrance. The world is being judged and God’s “remembrance” delivers Noah and his family through the work of the Holy Spirit. Outside of the story of Noah, no other place in the Old Testament combines these concepts more clearly than the prelude to the exodus from Egypt,

23 During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel—and God knew. – Exodus 2:23-25

Everything pertinent to this word “remember” (H2142) is contained here. There is a need for deliverance and there is a remembrance of a covenant. Our God is omniscient and does not actually forget so it should be clear that this word is drawing together a pertinent truth focused on the covenant action of God. These are actions focused toward His covenant people for deliverance. Thus God’s “remembrance” is another way to say that He has decided to save His people.

This concept stands at the start of our important passage with Noah. God has remembered His covenant man with his covenant family. And God has decided to move in His Spirit to save His covenant people through the emergence of new land and new life. All of this is tied together in a way very similar to the exodus. There is salvation through the Holy Spirit and water. There is then salvation in baptism. It is in all of this that we interpret Peter’s link Noah and baptism,

20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ – 1 Peter 3:20-21

It is the overriding concepts of salvation from trials contained in this epistle that drives Peter to this story of deliverance found in Noah. Baptism, which was portrayed in the flood and realized in Christ, points to the type deliverance and new creation Peter is using to assure those who are suffering. Through this typology his audience would be aware of the faithful being saved from the filth of the world. Even with the original story of Noah is embedded the Jewish concept of 40 days for purification. This is Peter’s conclusion that water from God washes away the sinfulness of the world. But Peter has to make sure that the church doesn’t fall into the mistake of presuming its only water. As the story of Noah has shown it was the deliverance found of in the union Spirit water. The story of Noah was water and Holy Spirit moving to revealing new creation (Gen 8:1) and so it is with Peter. Baptism saves but not as just water. Baptism truly saves because of its inherent relationship to the Holy Spirit in applying to us the resurrection of Jesus Christ. Peter cannot be read to make a separation of water and Spirit. The water was necessary for the flooding of the world. It’s the entire basis for the typology to the narrative of Noah. But the Spirit was necessary for the deliverance of ark.

Water and Spirit remain distinct from each other but they are not separated from each other. Baptism is Spirit and water.<>mobile online gameцены на рекламу в новосибирске

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On June 2, 2014 By In Theology

Pneumatology in Baptism, Part I

by Guest Writer, Joshua Torrey

Note: Here is an introduction to baptism focusing on the role of the Spirit in this sacrament.

The New Testament actually says very little about baptism. Not counting allusions to the practice of baptism, the number shrinks even more dramatically. The lack of any clear exposition on the practice of baptism is even more discouraging. What are we to make the Biblical “instruction about washings” (Heb 6:2) that apparently is an “elementary doctrine?” Simple questions have plagued the church and split its theologians since the beginning. No question though is more important than “what does the word baptism mean?” Well that might seem silly but it is an important question.

Does “baptism” in the New Testament refer to a literal and physical washing with water? Or is it speaking to a type of “baptism of the Holy Spirit” (Acts 1:5)? Do distinctions exist between these two views? And how pertinent are they to one’s theology of baptism? With all great questions the answer is both yes and no. With respect to the existence of distinctions the answer is yes. But there is also a qualified no.

Why the yes then? Well, the answer is yes because John the baptizer makes a clear distinction between these two (Matt 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16). This cannot be argued and the time of John the baptizer through the book of Acts displays the outworking of this distinction. But does this mean that the distinction made so clear by John the Baptizer is taught in the rest of the Scriptures? Asked another way, is John’s baptism the normal working procedure? Or does John’s “baptism of water” stand out among the backdrop of Biblical baptism that unifies water and Spirit?

In an effort to provide a thorough Biblical view on baptism this chapter must provide a qualified “no” to the distinction between water and Spirit found in the baptism of John. It is my opinion that when John’s “baptism of water” is studied and placed in the history of the Scriptures its distinctions between water and Spirit stand out as abnormal. The Scriptures then communicate a theology of baptism that answers “no” to great distinctions. This chapter will argue that no distinction exists between “water baptism” and “Spirit baptism” in the fully developed baptism of the New Testament epistles.

As would be expected, this view will have a significant bearing on our perception and practice of Christian baptism. So we must strive to be convinced by the full breadth of Scripture on this issue. Since “all Scripture is breathed out by God” (2 Timothy 3:16) all Old Testament references to baptism must be forcefully considered and investigated. Subsequently, since the few mentions of baptism in the epistles of the Apostles point to the Old Testament these references, and their constituents, must be evaluated for symbols and typology. In this regard, our evaluation of the Old Testament will have to expand. We must find the interpretation of the Old Testament that allows us to say with Paul that these Scriptures were “written down for our instruction” (1 Cor 10:11). This entails the images and symbols found in the Old Testament be allowed to speak on the issue of baptism when interpreting the New Testament.

This chapter will proceed to look at many, though not all, of the Old Testament texts that should be incorporated to produce a Biblical teaching on baptism. Instead of the traditional word study approach, the historical narratives will present a picture of baptism that shows a holy union between water and Spirit in baptism. Each step in the Old Testament revelation will show that the Apostles carried over covenantal and salvific themes into Christian baptism precisely because of this paradigmatic union of water and Spirit in baptism.

The Creation Baptism

Creation is the event. No matter one’s interpretation of the first chapters in Genesis there is near universal agreement that this event is paradigmatic for the rest of the Scriptures. Thus it isn’t surprising that many Biblical doctrines are related to or contained in these early chapters. Without degrading the historical validity of the Genesis account, all agree that it is full of symbols and images that have reverberations throughout the rest of the Scriptures. Some of these symbols and signs are clearer than others.

John re-writes Genesis 1:1 to introduce the eternal logos (John 1:1). Paul returns to “let there be light” to proclaim the new creation found in the light of Jesus Christ (2 Cor 4:6). Paul even returns us to the garden to see that the church is Christ’s bride: there is a new Adam and a new Eve (Eph 5:31-32). Just because all the symbols are not this clear does not permit ignoring the smaller links. Since the topic of inspection is baptism and the Holy Spirit, it makes sense to highlight some insights from the Holy Spirit’s role in creation,

2 The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. 10 God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. – Genesis 1:2, 10

These are epic events. And there are things to be noticed on the surface of the verses. First, the Holy Spirit’s introduction is post-deceleration. Genesis 1:1 has already occurred. God has already created the “in the beginning” and “the heavens and the earth.” It is at some time later that the Holy Spirit is “hovering” (H7363). This Hebrew word can implying both negative and positive emotion (Deut 32:11; Jer 23:9). The imagery in Jeremiah of a hovering/cherishing mother seems most relevant to this text given the birthing of creation that is about to take place.

Second, the Spirit is hovering over the waters. Water and the Holy Spirit are seen together. This point cannot be emphasized enough. Paradigmatically the two are introduced in God’s revelation together. In the effort of forming creation they are obviously distinct. The Holy Spirit remains the Hoverer. And water remains the thing hovered upon. But they are found in relationship together. They remain distinguishable from one another but in relation to each other.

Third is the effect the Holy Spirit has on the water in creation. Though the Holy Spirit disappears from the Biblical text, it seems safe to say that His “hovering” didn’t cease the moment God spoke light into existence (Gen 1:3). The next time these waters are mentioned in the Scriptures, they are brought together to allow dry land to appear. This is the dry land that allows the first examples life in creation to appear (Gen 1:11-13). This imagery in particular is important for all subsequent Old Testament baptisms. Though there will be many Old Testament references that point back to this for the moment we’ll focus on its impact on the New Testament via the baptism of Jesus Christ.

The baptism of Jesus is a re-telling or re-casting of the creation event. There are multiple reasons to be persuaded of this. First, this is the beginning of Christ’s ministry. This is not re-creation in the normal sense but in the declaratory sense. When Jesus hears His Father speak the echoes of creation come to mind. “This is my beloved Son” (Matt 3:17) is not unlike the spoken word of God. Even the minority rendering of Luke 3:22 which reads “This is my beloved Son; today I have begotten You” points to a type of creation decree of the part God. Since the Psalmist records this (Psa 2:7) and the apostles interpret in in multiple ways (Acts 13:33; Heb 1:5; 5:5), it is not a statement of factual creation (the Eternal Son has always existed with the Father). But the Lord’s decree declares something new in creation via the baptism of Jesus Christ.

The second image that tied this baptism to creation is the Holy Spirit descending upon Christ. This event is quite consistent with His hovering over the waters. It is even alluded to in advance by the prophet Isaiah (Isa 11:1). In the Synoptics, the Holy Spirit is portrayed as a dove descending upon Jesus (Matt 3:16; Mark 1:10; Luke 3:22). Though the importance of the dove imagery will be discussed in the next section, it is the abiding of the Spirit that is important. To see how the Holy Spirit is “hovering” the difference in John’s depiction must be analyzed,

32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.” – John 1:32-34

For John the baptizer and John the disciple it is the reality that the Holy Spirit “remains” that proves the authenticity of Jesus Christ. The addition of this concept is important in this context. This Greek word menō (G3306) is paramount to understanding the writings of John. Throughout his gospel and first epistle the word is used at a staggering amount as a sign of true believers and followers of Jesus Christ. Before all of this though, the word is used to validate Jesus Christ. The Holy Spirit remained with Jesus Christ throughout the rest of His ministry. The Holy Spirit directed Christ and drove Him in His ministry. It is this hovering and cherishing of the eternal Son that reminds us of creation. Ultimately it is this same Holy Spirit that will again be present to raise Christ up, this time from the dead (Rom 8:11), and proclaim the conquering of death. This resurrection of the death ties together this second image and the final third image.

Consistent with these images from Genesis, this third and final image ties the baptism of Jesus back to creation even more strongly. It is the appearing of new land suitable for life from out of the midst of the water. This is the reason that Matthew and Mark tell that the Holy Spirit and Father’s declaration as Christ “came up out of the water” (Matt 3:16; Mark 1:9). As shall be seen with other Old Testament texts, this element is perhaps the crucial concept to understanding the apostle’s teaching on baptism. This symbol of new life is particularly valuable to understand the salvation and deliverance in baptism. But for now simple recognition will do that in this baptism, performed by John, the new land/life is Jesus Christ.

This concept might sound awkward at first. The language requires more than one glance. But Jesus Christ is the “new man” that believers are to put on (Eph 4:24). Paul links this “putting on” of the new man to baptism (Gal 3:27)! Jesus Christ is also the “man of heaven” that combats the fall man of the first creation (1 Cor 15:46-49). These statements make sense of Jesus Christ rising out of the water is a faithful re-telling of creation. Jesus Christ in His baptism begins all “new creation” imagery. Christ’s baptism point forward to His death (Mark 10:38-39; Rom 6:1-5). God has begun to make all things new (Rev 21:5). This explains why in the resurrection Paul can speak the way he does about “anyone [who] is in Christ…” (2 Cor 5:17). For when we participate in Him in baptism and death we participate in “new creation.”

Jesus’ baptism under John accomplished this. Or put another way, John’s baptism when accompanied by the Holy Spirit accomplished this. Baptism of water and Spirit as described in Genesis 1 accomplishes this.

Excursion of Luke’s Placement on Baptism

Though the content of this excursion would flow significantly in the midst of the previous section. However the brief focus on the gospel of Luke is presented best on its own. Luke is purposeful in his placement of Jesus’ baptism. It all starts in the third chapter of his gospel. A historical setting is given for Jesus Christ to enter into. Like the Old Testament prophets before Him, the word of the Lord is about to come to Jesus Christ. It is after the full number of baptisms (more on this in the next section) that Jesus Christ presents Himself for baptism. There is a proclamation from God and the descent of the dove. And then Luke places his genealogy.

This would seem an awkward place to put the genealogy. Matthew’s genealogy begins his gospel (Matt 1). This was much like the start of 1 Chronicles. But Luke includes his after baptism. Matthew’s genealogy only goes to Abraham (Matt 1:2). Luke’s goes all the way back to Adam and God (Luke 3:38). Luke’s placement of baptism and genealogy points to the creation of Genesis 1 and the genealogy in Genesis 2:4. Luke’s decision intentionally links Jesus Christ’s baptism to the original creation.

Along with this, Luke remarks in passing that Jesus was around thirty years old. This age is historically significant. It links to the beginning of Joseph’s service to Pharaoh (Gen 41:46), the starting age of the priests (Num 4) and the age David became king (2 Sam 5:4). Something new is starting in the ministry of Jesus Christ. For Luke that ministry is related to the genealogy of creation. It stretches back to Adam and God. Jesus is beginning to be the new Adam reigning and serving before God. Paul’s theology of the second Adam seems to have controlled much of Luke thinking in this regard. And for Luke, the event that begins all of this is Christian baptism.

Joshua Torrey blogs here.<>новые идеи для малого бизнеса для турфирмы

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