Day: May 19, 2023

May 19: 1 John 1:1

The next few daily notes are prefatory to the upcoming articles (on 1 John) in the series “Spiritualism and the New Testament”. The Johannine view of the Spirit—and the Johannine spiritualism—is perhaps most evident in the work known as the First Letter of John. It is in 1 John that we gain a sense of how the spiritual beliefs and ideas, expressed in the Gospel, were understood and applied within the wider Community.

1 John 1:1-4

It is appropriate to begin this study of 1 John with the prologue (1:1-4), even though it makes no reference or allusion to the Spirit. The author’s rhetorical strategy is established in the prologue, and, as I shall demonstrate, the spiritualism of the Johannine congregations is central to the crisis (within the Community) that informs the entire work.

“That which was from (the) beginning…”
o^ h@n a)p’ a)rxh=$…

Verses 1-3 of the prologue constitute a single long and complex (and gramatically awkward) sentence in Greek. It begins with a neuter relative pronoun (in the accusative), o% (“that which”). It is not uncommon for a statement or clause to begin this way in the Johannine writings; indeed, it is rather typical of the Johannine literary style—in the Gospel, see for example 2:5; 13:7, 27; 14:17, 26; 15:7; 17:24.

The use of the noun a)rxh/ (“beginning”) together with the verb of being (in the imperfect tense), h@n, “he was”, immediately brings to mind the opening lines of the Gospel Prologue (1:1ff), with their allusion to the Genesis Creation account (Gen 1:1 LXX). Nearly all commentators would agree that the prologue of 1 John relates to the Gospel Prologue; most likely, 1 Jn 1:1-3 was written with the Gospel Prologue hymn (or some form of it) in mind. This would mean (most probably) that 1 John was composed after an edition of the Johannine Gospel had been published and in circulation among the congregations.

There is a dual-meaning to the noun a)rxh/ here in 1 John. One the one hand, the allusion to the Gospel Prologue suggests that the beginning of Creation is in view, with the Christological implication of the Son’s (Jesus’) existence alongside God the Father prior to the Creation. Often overlooked in this regard is the similarity between the opening words of 1 John and Jesus’ statement in Jn 8:25. In response to a question regarding his true identity (“who are you?” su\ ti$ ei@;), Jesus declares: th\n a)rxh\n o% ti kai\ lalw= u(mi=n. This rather enigmatic statement has been explained (and translated) a number of different ways. Most commonly, it is rendered as an exclamation, in a sense corresponding to a literal reading of the words: “What I have been saying to you (from) the beginning!” —perhaps reflecting a certain frustration on Jesus’ part.

While this may be correct, almost certainly there is here another example of Johannine double-meaning, along with the misunderstanding-motif that features so frequently in the Discourses—Jesus’ audience hears his words only on the level of their apparent meaning, unable to grasp the true and deeper significance of what he is saying. In this case, the true meaning of his statement is Christological, and does, indeed, answer the question as to his real identity: “that which is from the beginning” (cf. Jn 1:1). The formal parallel with 1 Jn 1:1 is noteworthy:

    • Jn 8:25:
      th\n a)rxh\n o%…
      “that which (is from) the beginning”
    • 1 Jn 1:1:
      o^ h@n a)p’ a)rxh=$
      “that which was from (the) beginning”

In spite of the clear Christological parallel between the opening words of the First Letter and those of the Gospel, it is important to note that, elsewhere in 1 John, in a number of instances, the noun a)rxh/ (and the expression a)p’ a)rxh=$) refers to the beginning of the Christian witness. In the context of the prologue here, this witness goes back to the time of the first disciples, who were physically present with Jesus during his earthly ministry. In this regard, the expression a)p’ a)rxh=$ (“from [the] beginning”) does, indeed, have a dual meaning:

    • Theological/Christological:
      • “you have known the (one who is) from (the) beginning” (2:13, 14)
      • “…from (the) beginning the {Devil} sins” (i.e., the dual opposite of God and Christ, 3:8)
    • Evangelistic (Gospel/Christian witness)
      • “…an old e)ntolh/ which you hold from (the) beginning” (2:7)
      • “this is the message which you heard from (the) beginning” (3:11)

The use of the expression a)p’ a)rxh=$ in 1:1, and again (twice) in 2:24, I believe, encompasses both aspects of meaning. That is to say, a)p’ a)rxh=$ refers to Jesus Christ as the one (i.e., the Son) who is from the beginning, and also to the Gospel witness about Jesus which has been proclaimed from the beginning (i.e., his earthly ministry, alongside the first disciples). While both aspects are present in 1:1, I believe that the Christological aspect is primary. This can be seen by the way that the neuter relative pronoun (o%) is repeated throughout the verse. I will further explain and demonstrate this point in the next daily note.

May 18: John 16:12ff

John 16:12-15

The Paraclete-saying in vv. 8-11 (discussed in the previous notes) continues in verses 12-15. Some commentators would treat these as two distinct units, however I prefer to consider vv. 7b-15 as a single Paraclete-unit. The main reason is that, in the prior three sayings (14:16-17, 25-26; 15:26-27), the statement on the coming of the “one called alongside” (para/klhto$) is followed by a reference to the parákl¢tos as “the Spirit of truth” (or “the holy Spirit”). Here, the parákl¢tos is called the “Spirit of truth” in verse 12, which strongly indicates that vv. 12-15 represents a continuation of the saying in vv. 7b-11, and that vv. 7b-15 constitutes a single saying, albeit expanded and more complex, according to the pattern in the Last Discourse.

The Spirit’s role and function was described in vv. 8-11: he will expose the world (o( ko/smo$), showing it to be wrong; this is fundamental meaning of the verb e)le/gxw, as previously discussed. The Spirit will show the world to be wrong on three points, each of which was discussed in some detail in the prior notes: (1) about “sin” (a(marti/a, note), (2) about “right[eous]ness” (dikaiosu/nh, note), and (3) about “judgment” (kri/si$, note). That the Spirit’s witness is aimed primarily at the disciples (believers), rather than directed at the world, is indicated by what follows in vv. 12-15. The world’s understanding of sin, righteous, and judgment is shown to be wrong, mainly for the benefit of believers. At the same time, believers (esp. the disciples) give witness toward the world, and the Spirit’s witness enables and guides them in this mission (cp. the Synoptic tradition in Mark 13:9-13 par, and throughout the book of Acts).

Thus it is that in vv. 12-15 the focus shifts back to the teaching function of the Spirit, emphasized in the second Paraclete-saying (14:25-26), an emphasis that is also reflected in the third saying (15:26f). In the articles on those sayings, I brought out the important point that the Spirit continues the mission of Jesus with his disciples (and future believers), and that Jesus is present, in and among believers, through the Spirit, continuing to speak and teach. This aspect of the Paraclete’s role is made particularly clear here in vv. 12ff, where Jesus begins:

“I have yet many (thing)s to relate to you, but you are not able to bear (them) now”

The verb he uses is basta/zw, which has the basic meaning of lifting something up and holding/supporting it. The disciples’ inability to “bear” Jesus’ teaching means that they are not yet ready to hear and understand what he has to say. The failure of the disciples to understand during the Last Discourse (e.g., 14:5, 8, 22) is part of a wider misunderstanding-motif that features throughout the Johannine Discourses. Jesus’ hearers are unable to understand the true and deeper meaning of his words. Only after the disciples have received the Spirit, will they be able to understand. Jesus still has “many (thing)s” to tell them, and he will communicate this further teaching through the Spirit:

“…but when that (one) should come, the Spirit of truth, he will guide you on the way in all truth; for he will not speak from himself, but (rather), as many (thing)s as he hears, he will speak, and the(se) coming (thing)s he will give forth as a message to you.” (v. 13)

The statement that the Spirit will guide believers “in all truth” corresponds to the claim  that the Spirit will teach them “all things”. In this regard, the identification of the Spirit-Paraclete by the title “the Spirit of truth” is particularly significant. The author of 1 John would take the connection a step further, declaring that the Spirit is the truth (5:6). For more on the expression “Spirit of truth,” cf. the article on the first Paraclete-saying.

Some commentators would limit these Paraclete-sayings in application to the original disciples, but such a restriction runs counter to the overall thrust of the Last Discourse, as well as to the Johannine theological-spiritual understanding. The Spirit continues to teach believers “all things”, as is clear from 1 Jn 2:20, 27 (to be discussed in the series “Spiritualism and the New Testament”). The focus in the narrative is, however, primarily upon the original disciples of Jesus, who are the first believers to receive the Spirit and to continue Jesus’ mission on earth.

The (correlative) neuter plural pronoun o%sa (“as many [thing]s as”) relates back to the neuter plural adjective polla/ (“many [thing]s”) in v. 12. The Spirit will hear the “many (thing)s” that Jesus has to say to believers, and will then speak them, on Jesus’ behalf; effectively, Jesus will be speaking through the Spirit, even as he will be present alongside believers through the Spirit. Interestingly, the statement in v. 12 (cf. above) seems, on the surface, to contradict what Jesus said in 14:30; note the formal similarity in expression:

    • “not yet [ou)ke/ti] many (thing)s [polla/] will I speak [lalh/sw] with/to you” (14:30)
    • “yet [e&ti] many (thing)s [polla/] I have to say [le/gein] to you” (16:12)

This is another example of double-meaning in the Johannine discourses—where Jesus’ words can be understood on two different levels, or in two different ways. On the one hand, Jesus will not yet speak “many things” to his disciples, since he will not be present with them (on earth) much longer; but, on the other hand, he will yet say “many things” to them through the Spirit.

This chain of relation, between the Son (Jesus) and the Spirit, is given in verse 14, expressed very much in the Johannine theological idiom:

“That (one) will show me honor, (in) that he will receive out of th(at which is) mine and will give (it) forth as a message to you.”

The Spirit receives the words from Jesus, and gives them along to believers. This corresponds to the relationship between Father and Son, whereby the Son (Jesus) receives from the Father, and then gives it, in turn, to believers. The Spirit represents, in one sense, a further link in this chain; at the same time, Jesus himself is manifest in the Spirit, just as the Father is personally manifest in him (the Son). An important emphasis throughout the Gospel is how Jesus speaks the words he receives from the Father; in this regard, he is functioning as a dutiful son learning from his father and following the father’s example—i.e., the Son says (and does) what he hears (and sees) the Father saying (and doing). On this important theme, see esp. 3:31-34; 5:19ff, 30ff; 7:17-18; 8:26, 28, 38ff; 12:49f; 14:10; 15:15; 17:8, 14.

The Son speaks only what he hears from the Father; similarly, the Spirit speaks only what he hears from the Son. The precise expression is that he will receive “out [i.e. from] of th(at which is) mine” (e)k tou= e)mou=). Since the Father has given “all things” to the Son (3:35; 17:7, etc), the words of God which the Spirit receives come from the Son, and belong to him. In my view, the neuter plural participle (verbal noun) ta\ e)rxo/mena (“the coming [thing]s”) in v. 13 refers, not to news of future events, but simply to the words/teachings that are “coming” to the Spirit from the Son (the verb e&rxomai tends to have this Christological focus in the Gospel of John). The neuter plural has a general and comprehensive meaning, corresponding to the plural adjective poll/a (“all things”) in v. 12 (cf. above).

The disciples’ receiving of the Spirit marks the final stage of Jesus’ exaltation. The process of the Son being honored (vb doca/zw), which began with his Passion (cf. 12:23, 28), culminates in his receiving the Spirit from the Father to give to believers. The entire narrative of exaltation, from Jesus’ earthly suffering to communicating the Spirit from heaven, is characterized by the verb doca/zw (cf. 7:39; 12:16, etc).

“All (thing)s [pa/nta], as many as [o%sa] the Father holds, are mine; through this [i.e. for this reason] I said that he receives out of th(at which is) mine and will give (it) forth as a message to you.” (v. 15)

Verse 15 summarizes the theological message of the passage, stating quite clearly the key points of the Johannine theology which I have noted above. The neuter plural adjective pa/nta (“all [thing]s”) corresponds to the polla/ (“many [thing]s”) in v. 12, and the (correlative) neuter plural pronoun o%sa (“as many [thing]s as”) is repeated from v. 13. The adjective pa=$ (“all, every”) plays an important theological role in the Gospel; special attention should be given to other occurrences of the neuter (“every [thing], all [thing]s”)—cf. 1:3; 3:31, 35; 5:20; 6:37, 39; 10:4; 14:26; 16:30; 17:2, 7, 10; 18:4; 19:28.