John 19:30, 34; 20:22
This note looks at three verses in the closing chapters of the Gospel of John (the Passion and Resurrection narratives) which refer, or may allude, to the Spirit. This note is also preparatory for the study of the relevant passages in this series from the Johannine Letters, which will begin with the next study.
This verse records the last words of Jesus, at the moment of his death, one of the traditional “Seven Words” from the Cross. It reads:
“Then, when he (had) taken the sharp [i.e. sour] (wine), Yeshua said ‘It has been completed’, and, bending the head, he gave along the spirit [pare/dwken to\ pneu=ma].”
The description of Jesus’ actual death is similar to that in the Synoptic Gospels, and certainly reflects the wider Gospel Tradition. Compare:
- Mark 15:37: “And Yeshua, releasing [a)fei\$] a great voice [i.e. cry], breathed out [e)ce/pneusen, i.e. expired]”
- Matt 27:50: “And Yeshua, crying (out) again with a great voice, released the spirit/breath [a)fh=ken to\ pneu=ma].”
- Luke 23:46: “And, giving voice [i.e. crying out] with a great voice, Yeshua said, ‘Father, into your hands I place along [parati/qemai] my spirit [to\ pneu=ma/ mou]’. And, saying this, he breathed out [e)ce/pneusen, i.e. expired].”
It is clear that all three verses derive from a common (Synoptic) tradition; the versions in Mark and Matthew certainly are simple variants of a shared tradition. Luke’s version, however, has interesting points of similarity with John’s account:
- Both record actual words of Jesus, marking the conclusion of his earthly life and ministry (compared with the wordless “great cry” in the Synoptic tradition)
- They use a similar expression:
Luke (Jesus speaking): “I place along [parati/qemai] my spirit“
John (Gospel writer): “He gave along [pare/dwken] the spirit“
- Most surprising of all is the close similarity between the Gospel writer’s words at the end of Lk 23:46 and that in John 20:22:
Luke: “And, saying this, he breathed out” (tou=to de\ ei)pw\n e)ce/pneusen)
John: “And, saying this, he blew/breathed in” (kai\ tou=to ei)pw\n e)nefu/shsen)
This last similarity increases the likelihood that more than a simple description of Jesus’ death is intended in John 19:30. While, on the basic level of the historical narrative, the expression “he gave along the spirit” could merely mean “he died”, much like the archaic English expression “he gave up the ghost”, or, more commonly in modern idiom, “he expired (i.e. breathed out)” ,”he breathed his last”. Yet, the frequent wordplay in the Gospel of John, along with the important emphasis on the Spirit, makes it likely indeed that there is a double meaning here. Almost certainly there is an allusion to Jesus’ giving the Spirit (cf. 3:34; 15:26; 16:7, etc) to believers. Thus, while it is not the primary meaning, we could also translate (in a secondary sense) as:
“…and, bending the head, he gave along the Spirit [pare/dwken to\ pneu=ma].”
The Gospel of John records a famous detail following the death of Jesus. It is tied to the tradition in vv. 31-37, in which the soldiers are directed to break the legs of the crucified victims in order to hasten their death. But when they come to Jesus, we read:
“but coming upon Yeshua, as they saw (that) he had already died, they did not break down his legs, but (instead) one of the soldiers nudged in(to) his side with the spear-point, and straightaway water and blood came out [e)ch=lqen…ai!ma kai\ u%dwr].” (vv. 33-34)
This information, especially the detail in v. 34, is unique to John’s Gospel, though it may still have derived from the wider Gospel Tradition. The fact that a narrative statement akin to v. 34 is found following Matt 27:49 in a number of manuscripts makes this a definite possibility. Yet only the writer of the Fourth Gospel has included it as a significant element of the Passion narrative.
At the historical level, many attempts have been made to give a physiological explanation for the “water and blood” which came out of Jesus’ side. While such speculation is interesting, it is far removed from the Gospel writer’s interest. In the context of the narrative, the main point would seem to be a confirmation that Jesus had experienced a real (human) death. Yet, for the author, both the detail regarding the breaking of Jesus’ legs (spec. that they were not broken), and the pricking/piercing of his side, were also regarded as the fulfillment of prophecy (vv. 36-37). The citing of the Scriptures (Psalm 34:20 [cf. Exod 12:10, 46; Num 9:12] and Zech 12:10) follows verse 35, in which the author explicitly states the importance of these details:
“And the one having seen (this) clearly has given witness, and his witness is true, and that (one) has seen [i.e. known] that he relates (it) true(ly), (so) that you also might trust.”
While the recognition of the fulfillment of Scripture certainly could lead one to trust in Jesus, there seems to be special importance given to the detail of the “water and blood” coming out—it is this, primarily, which the trustworthy witness has seen and reported. How would this particular detail lead to trust in Jesus? Many commentators feel that there is a deeper theological meaning to the image of water and blood coming out of Jesus’ side.
Certainly, the idea of blood shed (“poured out”) at Jesus’ death was given sacrificial and soteriological significance in the earliest Gospel tradition (Mark 14:24 par; Acts 20:28; Rom 5:9; 1 Cor 10:16, etc). While there is nothing comparable to Jesus’ words of institution (of the Lord’s Supper) in the Gospel of John, there is strong eucharistic language and imagery in the Bread of Life discourse in chapter 6 (esp. verses 51-58); indeed, vv. 53-56 provide the only other reference to Jesus’ blood (and the only other use of the word ai!ma, apart from 1:13) in the Gospel.
As there is nothing unusual about blood coming out from the pierced side, it is likely that the appearance of water, along with the blood, is what makes the event particularly noteworthy. And, if we consider how water—the word (u%dwr) and the image—is used within the discourses of Jesus, we note its close association with the Spirit:
The last two passages refer specifically to water which Jesus gives (i.e. to believers), and, elsewhere, that which Jesus so gives is identified with the Spirit (3:34; 6:63; cf. also 15:26; 16:7). There may be an even closer connection between 7:38 and 19:34, if “his belly” refers to Jesus rather than the believer—i.e. it is out of Jesus’ belly/stomach that rivers of living water flow to the believer. Many commentators would interpret 7:38 this way and hold that the Gospel writer has this in mind in 19:34.
It is possible that an association between water and blood may also be found in the Cana miracle scene in 2:1-11 (i.e. wine as symbolic of blood). If so, then there is a parallel between episodes at the very beginning and end of Jesus’ earthly ministry; interestingly, Jesus’ mother Mary appears in both episodes (2:1-5; 19:25-27).
That water, blood, and the Spirit are closely connected in the thought of the Gospel writer would seem to be confirmed by 1 John 5:6-8ff. While the Letter may (or may not) have been written by the same author as the Gospel, at the very least the two works draw upon the same language, imagery and theology. This passage will be discussed in an upcoming note in this series.
Finally, toward the close of the Gospel, we find the actual moment when Jesus gives the Spirit to his disciples:
“and, (hav)ing said this, he blew/breathed in(to them) and says to them, ‘Receive (the) holy Spirit'”
For Christians accustomed to thinking of the coming/sending of the Spirit in terms of the narrative in Luke-Acts (cf. Lk 24:49; Acts 1:5, 8; 2:1-4ff), it can be difficult to know what to make of the description in John 20:22. Is this a ‘preliminary’ or ‘partial’ giving of the Spirit, prior to the day of Pentecost? Or perhaps it is a special gifting for Jesus’ closest followers (the Twelve), compared with the wider audience of Acts 1-2? I have discussed these critical and interpretive questions in my earlier four-part article “The Sending of the Spirit”. We must avoid the temptation of comparing John with Luke-Acts, and attempting to judge or harmonize on that basis. If we look simply at the Gospel of John, and how the Gospel writer understood things, and what he intended to convey, the following points become clear:
- There is nothing in the Gospel to suggest that 20:22 is anything other than the fulfillment of what Jesus described and promised in 14:16-17, 25-26; 15:26-27; 16:7-15, and what the author himself refers to in 7:39. Indeed, there is no suggestion of a ‘second’ giving/sending of the Spirit. Not even in the “appendix” of chapter 21 (which might otherwise correspond to Acts 1:3) is there any indication that an event like Acts 2:1-4 is to be expected.
- Jesus’ statement to Mary Magdalene in 20:17 suggests that, for the Gospel writer, Jesus “ascends” to the Father prior (logically and/or chronologically) to his appearance to the disciples in vv. 19-23, thus fulfilling his statements in the Last Discourse.
- This giving of the Spirit in 20:22 is described in terms which almost certainly allude to the Creation narrative—God breathing/blowing life into the first human being (Gen 2:7). As such, there would seem to be a definite connection to the “new birth” which believers experience (3:5-8)—”born from above” and “born out of the Spirit”.
- The giving of the Spirit is connected with two aspects of Jesus’ “commission” for the disciples (and, by extension, to all believers):
(1) He is sending them out (i.e. into the world) just as the Father sent him—i.e. the are literally “apostles” (ones sent forth), and function as Jesus’ representatives (in his place). This explains the role and importance of the Spirit, who effectively takes Jesus’ place in and among believers.
(2) He grants to them the power/authority to “hold” and “release” sins. Again, it would seem that this is a result of Jesus’ presence through the Spirit (cf. 16:8-11, etc).
- There is nothing to suggest that 20:21-23 applies only to the original disciples (apostles), and not to all believers. The language used throughout the Gospel, including the Last Discourse (addressed specifically Jesus’ closest followers), whom seem to confirm this—Jesus is effectively addressing all believers.