86 Paul Foster complementary use of the description “the coming one” allows a preliminary announcement of the eschatological role of this figure. The first time the title “coming one” occurs is in the description of the future baptism (which stands in contrast to the water baptism of John) which will be administered through the element of spirit and fire, aujto;" uJma'" baptivsei ejn pneuvmati aJgivw/ kai; puriv (Q 3,16). Although Fleddermann refers to this text as a “salvation-judgment oracle” he appears to find the salvific component only in the spirit element of baptism, “[b]aptism in the Holy Spirit refers to the Spirit as God’s eschatological agent for salvation” (20). By contrast “fire” is viewed as being associated almost exclusively with judgment. Thus Fleddermann states “[b]aptism in fire refers to judgment as the second relative clause points out (Q 3,17)” (21). However, it is debatable whether the twin agents, spirit and fire, can have their functions so neatly split. Instead it appears that the coming one brings two elements that are together the agents of affirmation and purification to effect salvation (22), but simultaneously function to convict and destroy those who do not receive the message, thereby acting as the agents of judgment. The occurrence of the title “the coming one” is linked to the proclamation of the Baptist in its initial use, when John announced the arrival of the eschatological figure (Q 3,16). The second occurrence also involves John. While languishing in prison according to the Matthean context (Matt 11,2), but simply as a query of clarification according to Luke (Lk 7,18, probably closer to the original Q wording) John seeks assurance concerning Jesus’ identity as the coming one. The response given by Jesus is allusive, and the catalogue of activities drawn from Isaianic passages do not readily fit into a hitherto known set of Messianic expectations. Rather, this passage seems to be the most obvious example in Q where the two-stage Christology is collapsed into a single moment of self-revelation. As Tuckett comments, [t]he Q passage [Q 7,22] thus presents Jesus in more general terms as the bringer of the expected new age, and as the medium through whom the conditions of the new age were being established in his own ministry (23). At this moment of inner doubt expressed by John, the author effectively compresses the distinction between eschaton and present in order to offer a word of comfort, albeit a somewhat veiled and ambiguous description, concerning the identity of Jesus as the future coming one. The final explicit description of Jesus as the coming one, occurs after Son of Man terminology has begun to be used in an eschatological manner (Q 12,8.10.40). As part of his lament over Jerusalem, Jesus announces that he will not be seen in the future until the city confesses eujloghmevno" oJ ejrcovmeno" ejn ojnovmati kurivou (Q 13,35, cf. Ps 117,26a LXX). Although this phrase occurs in the triple tradition (Matt 21,9b// Mark 11,9c//Lk 19,38; cf. Jn 12,13b), this memorable doxology from the Psalms appears to have been used (20) FLEDDERMANN, Q: A Reconstruction and Commentary, 231. (21) IBID., 231. (22) The classic expression of fire as a purifying salvific agent is to be found in 1 Cor 3,13-15. (23) TUCKETT, Christology and the New Testament, 194.