By James D. G. Dunn

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Extra resources for Baptism in the Holy Spirit

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Grundmann, Markus 3 1 ; J . M. Robinson 29; Beasley-Murray 61). 33 (Bauer 23; Dodd 3 1 1 ) . 34 where the primary reference is no doubt to the Father's gift of the Spirit to Jesus (piK eic iiirpov), but where by careful ambiguity John may also refer to Jesus' administration of the Spirit (StStüCTU'-present, cf. ; cf. Sanders and Mastin 136). 33 also implies that Jesus is empowered for his whole mission (both as Lamb of God and Baptizer in the Spirit) by the gift of the Spirit (cf. Barrett, John 148).

This 'empowering f o r Service' should n o t h o w e v e r be taken as the primary purpose of the anointing - it is oidy a corollary t o it. The baptism in the Spirit, in other w o r d s , is n o t primarily t o equip the (already) Christian for service; rather its function is t o initiate the individual into the n e w age and covenant, t o 'Christ' ( = anoint) him, and in so doing t o equip him f o r life and service in that n e w age and c o v e t u n t . In this Jesus' entry into the new age and covenant is the type of every initiate's entry into the n e w age and covenant.

It was what happened after the baptism which brought in the new age. T h e baptism is not part of the eschaton or of its inbreaking. It is still the baptism of J o h n , still the prepara­ tory rite whose fulfilment lies not in itself but awaits the future. That the fulfilment follows the Performance of the rite in the case of Jesus is due not to the rite but to the person involved in it (see below). It is quite evident, therefore, that much theologizing about the relation between baptism and the Spirit has been based on a funda­ mental mistake.

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