1 Corinthians 2:2 in the context of 1:18-3:22.  Paul’s concern is his defense of his apostolic ministry.  “For I did not judge to know anything except Jesus Christ and this Jesus Christ crucified.”  This is his basic theological epistemology.  He wanted to know nothing except the crucified Christ.  In a similar vein, 2 Timothy 2:8 “remember Jesus Christ raised from the dead, this is my Gospel.”

In 1 Cor. 15:1-4 Paul recounts the gospel he preached to them.  For what I received I passed on to you as of first importance: That Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.  The resurrection of Jesus is not just an aspect of his teaching, it is his teaching in its entirety.  This disposes us to say that Paul’s theology is his gospel.  Paul preaches a gospel-theology.  Or if we view things as concentric circles, the center of these concentric circles is Christ and his death and resurrection.

Related posts:

1. Biblical Theology (cont’d)
2. Unity between the resurrection of Christ and the resurrection of believers
3. Westminster Confession of Faith, Chapter 1, Section 8

Jesus teaches that the period of the church being built is the period in which the gospel is being brought to the nations. It is distinctively an eschatological phase of the coming of the kingdom. What sanctions the church building example of baptism. The teaching and preaching of the apostles in its entirety can be seen as amplifying the kingdom proclamation of Jesus. Apostolic teaching expounds eschatological structure. Ridderbos in the outline of Paul’s theology: “Paul does nothing but explains the eschatological reality of Jesus kingdom proclamation.”

New Testament revelation is an organism. It is whole, it is part of a larger whole. In its parts it is an organic whole. Each part is not equally important, but every part is integral, so no part is dispensable. This has to be insisted upon that the teaching of Jesus cannot be separated from the teaching of the apostles. This cannot place Jesus teaching above the apostles because of Jesus unique character. The fallacy of this argument is that the only access to Jesus is through the apostles.

Vos – “Jesus is not the exhaustive expounder of truth. Jesus in his earthly ministry does not have the last word, but Jesus in his person and work, is the great fact to be expounded. Jesus and the Apostolic are the fact to be interpreted and the subsequent interpretation of that fact.” They are incomplete without each other. The apostles provide the necessary amplification and elaboration of Jesus and Jesus teaching provides the roots or the presupposition.

Gaffin then makes a connection between the baptism of John the Baptist with Pentecost. These two historical events are linked in that the result is the giving of the Holy Spirit. The first instance to perform the messianic work through Jesus and the second instance, to equip the apostles for the apostolic ministry of building the church.

Looking at other positions that are taken, not a rite or ritual that is tied in time of a rite or sign. What distinguishes the messiah’s activity of baptizing to John’s water ritual, is their relationship in the messianic reality of the sign that points to that. John’s sign of water points to Holy Spirit and fire of Christ’s baptism. This reality is a reality of judgment. This messianic spirit and fire baptism is a judgment/judicial transaction or forensic. Note the use of the word judgment – is a judicial process that has a dual outcome, positive (acquittal, blessing, reward) or negative (condemnation, curse, punishment). Look at Luke 3:7-9 “brood of vipers.” v.17 subject is Christ, spirit and fire baptizer is the subject of v16-17. This is an amplification of messianic spirit and fire baptism. The messianic baptizer is a harvester and judge. In his baptizing, he is harvesting and judge.

Whatever is the full significance of Pentecost, Pentecost is a forensic reality, within a judicial setting. A proper overall understanding Pentecost of nothing less than eschatological judgment. Additional observation 3 things: 1) It is Christ and not the Spirit who is the primary actor of Pentecost (note: the Messiah will baptize with the spirit). It is more a Christological event than it is a Pneumatological event. 2) Pentecost is not in any sense a second blessing or additional blessing. Pentecost is at the heart and work of Christ, at the core of the work in which he came to do. Not of second order significance, it is of primary significance, it is tied primarily to the death, resurrection and ascension.

Note: Matthew 3:16, Mark 1:8 (no reference to fire), and Luke 3:16. Mark’s baptism is the same as Matthew/Luke’s reference of baptism with spirit and fire. Spirit and fire is a unitary complex that constitutes the element of baptism. Blessing to the repentant and condemnation to the unrepentant. Fiery baptism in which we are immersed or deluged.

For the messianic people to escape the destructive aspect of the messiah’s own baptism of holy spirit and fire, for them to be saved from fire, (even for there to be a messianic people), eschatological judgment, for this to happen, there needs to be a messiah that must go through eschatological judgment that the sins his people deserves. Because of that he emerges triumphant from this baptism ordeal as that happens. He must be baptized with condemnation and curse. When the messianic baptizer comes to baptize his people, just as he promised he would, when that happens, fire must happens. Tongues as of fire that rests on each one. How are we to understand that sign? Very frequently the fire-tongue as symbolizing the refining or purifying aspect of the spirit’s work. Also the empowering of the spirit. The fire of destruction has been exhausted, abated. The fire is there but does not destroy or harm. The fire has been domesticated. Spirit and fire had both connotations… In as much as the outpouring of the spirit has clear affinities with the messianic ordeal, the death and resurrection of Christ. Cross and resurrection belongs together. Pentecost has the efficacious empowering of the church for service, but also the effective demonstration that the church is subject to God’s wrath. What takes place during Pentecost, with background of who Jesus is, both baptizer and baptized, the church is no longer under condemnation, the church is the justified people of God.

According to Luke 3:16, what John prophesies, is nothing less than the blessing that is bound up with the coming of the kingdom, that is realized in the outpouring of the Spirit at Pentecost. Nothing less than the redemptive activity of the Messiah is realized in the baptism of the Spirit in Pentecost. As crucial as the death and resurrection of Christ, it is only preliminary, that we might share in the gift of the holy spirit. That we might share in Holy Spirit baptism. His Kingdom ministry taken in a whole – the resurrected and spirit giving Christ, is crucial. Everything that Jesus does is one large effort to secure for his people to pour out on them the Holy Spirit as a gift as a blessing. Recall connection between Luke 11:13 and 12:32. Holy spirit is Kingdom gift is first order fundamental importance.

Pentecost must be seen first of all its pivotal place for the flow of redemptive history. It finds itself in the completed work of Christ. What takes place in Acts 2 is the great turning point, the hinge of Luke/Acts. The pivot of the apostolic history in which Luke surveys. To clarify this, Pentecost is coordinate with the death and resurrection and ascension are conjoined with these other events. Pentecost is as pivotal event. While they are temporally distinct, they are unified as event complex constituting together so that they are inseparable from each other. They imply each other.

Related posts:

1. Little Gidding IV
2. The Center of Paul’s Theology
3. Westminster Confession of Faith, Chapter 28, Section 5