December 24: Psalm 89:20-21

This series of daily notes on Psalm 89 is an extension of the article in the Sunday Studies on the Psalms feature. The Messianic orientation of this Psalm (especially in the central section vv. 20-38), dealing with the promise of kingship to David and his line, is particularly relevant to the Gospel accounts of the birth of Jesus.

Part 2: Verses 20-38 [19-37]

Psalm 89:20-26 [19-25]
Verse 20 [19]

“Then you spoke in a vision to your devoted (one)s,
and said:
I have set a youth over a mighty (warrior),
I have lifted high (one) chosen from (the) people.”

The division of vv. 20-38 deals principally with the covenant YHWH made with David (and his descendants). This involves promises regarding the kingship over Israel. Here, in verse 20, we have a reference to the historical tradition of God’s choice of David for the kingship, in place of Saul; on this, cf. the narrative in 1 Samuel 16:1-13.

The initial line emphasizes how YHWH’s choice of David was revealed to the people. Specifically, it refers to a vision, through which God spoke, given to the “devoted ones” (<yd!ys!j&). In the context of the Psalm, such a substantive use of the adjective dys!j* (“good, kind,” but here with the meaning “faithful, loyal, devoted”) would refer to the faithful/righteous ones among God’s people.

However, if the tradition in 1 Samuel 16:1ff is being referenced here, then <yd!ys!j& may specifically designate YHWH’s chosen prophets—as represented by the figure of Samuel. The Qumran manuscript 4QPsx reads iyrjb (“your chosen [one]s”), rather than iydysj (“your devoted [one]s”). Dahood (II, p. 316) explains how iydysj could be understood in a singular sense, with the form either seen as preserving an archaic genitive (singular) ending, or being read as a plural of majesty (in reference to the king). Some manuscripts, in fact, do read the singular form idsjl.

The second line, following the MT, reads:

“I have set [i.e. given] help [rz#u@] upon (the) mighty (one)”

However, it would seem preferable to understand rzu in relation to the term ²zr in Ugaritic, meaning “youth” (sometimes in the sense of a young hero). If this is correct, then the line would presumably allude to the contrast between David and Saul (in 1 Sam 16ff), and possibly also to the famous events in chap. 17. YHWH set this youth (David) over (lu^) a mighty warrior (roBG]). Hossfeld-Zenger (p. 401) suggests that MT rz#a@ should be emended to rz#n@ (“crown”), in which case the line would read “I have set a crown on (the) mighty (one) [i.e. David]”.

The third line speaks of David as chosen (passive participle rWjB*) from the people, by God, to be king. Sometimes the root rjb (“choose”) can be used in reference to a strong/vital youth—especially a young man of fighting age.

Verse 21 [20]

“I have found David, my servant, (and,)
with (the) oil of my holiness, I anointed him.”

The anointing of David is narrated in 1 Samuel 16:13. It is indicated here that YHWH anointed him, but clearly (in the tradition) this was actually carried out by Samuel (one of YHWH’s prophets). The reference to David as God’s servant (“my servant”) carries several levels of meaning:

    • The king is a servant of YHWH in the general sense that his kingship and authority comes from YHWH, who exercises authority over all things.
    • The Israelite king is (to be) a loyal/faithful servant within the covenant bond; this refers both to the covenant God has made with His people, and to the specific covenant made with David (and his descendants).
    • The ideal king is patterned after David, in his faithfulness and loyalty to YHWH; in this regard, the king represents all those among the people who are faithful/loyal to the covenant.

The oil, with which David was anointed king, is qualified here by the term “my holiness” (yv!d=q*), yielding the expression “(the) oil of my holiness” (i.e., my holy oil). The implication is that the holiness of YHWH, the attribute of Divine holiness, is communicated—ritually and symbolically—by the anointing. The association of such oil with holiness is mentioned in a number of Torah references involving ritual anointing (cf. Exod 29:21; 30:25, 31; 31:11; 37:29; 40:9; Num 35:25). It is significant that, in the tradition, the Spirit of God comes upon David immediately after he is anointed (1 Sam 16:13). Throughout the Old Testament, the king is referred to as God’s anointed (“my/His anointed”); this terminology occurs dozens of times in the books of Samuel and Kings (1 Sam 2:10, 35; 12:3, et al), but also a number of times in the Psalms, where it specifically centers around the figure of David—2:2; 18:51[50]; 132:10, 17; cf. also 20:7[6]; 28:8; 84:10[9].

Comments for Christmas

The figure of David plays an important role in the Gospel Infancy narratives, relating to the birth of Jesus. This is part of the wider Gospel tradition, and shows how early Christians recognized Jesus as the fulfillment of the various Messianic figure-types—notably, the royal Messiah from the line of David (cf. the discussion in Parts 68 of the series “Yeshua the Messiah”).

Apart from the location of Bethlehem for the birth of Jesus (cf. 1 Sam 16:4ff; 17:12ff; Micah 5:2), the underlying traditions of the Infancy narratives clearly identify Jesus as a “son [i.e. descendant] of David”, legally, through the line of his father Joseph. This detail is emphasized in both the Matthean and Lukan narratives (Matt 1:20 [cf. vv. 1, 6, 17 in the context of the genealogy]; Luke 1:27; 2:4; cf. also 3:31). The citation of Micah 5:2 in Matt 2:5-6, along with the context of the entire narrative episode (in 2:1-12), unquestionably identifies Jesus with the Davidic Messiah of Jewish expectation.

This thematic orientation features even more prominently in the Lukan narrative—due largely to the explicit references in the angelic annunciations (1:32-33; 2:10-11). The allusions in the canticle of Zechariah (Benedictus), in 1:69ff, are closer in tone and spirit to Psalm 89:20ff. We might note, in particular, the specific reference to David as God’s “servant” (cf. above on the first line of v. 21), and to God “raising up” a “horn” of salvation for His people (cf. the previous note on v. 18).

The themes of David as God’s chosen, and of God’s anointing him with the oil of His holiness, are also important components of Jesus’ Messianic identity. In this regard, it is not Jesus’ birth, but his baptism where these themes are most closely associated with him in the Gospel tradition. For the idea of Jesus as the “Chosen [One]”, cf. John 1:34 v.l.; Luke 9:35 (realizing the parallels between the baptism and the transfiguration; cp. 23:35). With regard to the Messianic context of the baptism, the Lukan narrative particularly brings out the association with anointing (by the Spirit)—Lk 3:22 v.l. (citing Ps 2:7, cp. verse 2); 4:18ff (citing Isa 61:1ff), and the context of vv. 1ff, 14; Acts 4:26-27; 10:38. It was noted above how, in the 1 Samuel narrative, after David was anointed (as the future king), it is said that God’s Spirit came upon him (1 Sam 16:13).

References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).
Those marked “Hossfeld-Zenger” are to Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: A Commentary on Psalms 51-100, translated from the German by Linda M. Maloney, Hermeneia Commentary series (Fortress Press: 2005).

August 13: 1 John 2:20

1 John 2:20

Having considered the use of the title “the holy (one) of God” in Jn 6:69 (the confession by Peter, cp. Luke 9:20 par) in the previous note, I wish to examine now the same title (“the holy [one]”) in 1 John 2:20. In the previous discussion, I had mentioned that, within the Johannine theological context, the title “holy one of God” in Jn 6:69 contained an allusion to the important association between the Son (Jesus) and the holy Spirit of God. It is worth giving further consideration to the point by examining the evidence in the Gospel.

First, we have the Paraclete-saying in 14:25-26, in which the Spirit-Paraclete is specifically referred to as “the holy Spirit” (v. 26). In point of fact, the adjective a%gio$ is rather rare in the Gospel of John, occurring just five times. In addition to Peter’s confession (here, 6:69), and one occurrence in the Discourse-Prayer of Jesus (17:11, addressing God the Father), it is only used in three references to the Spirit (with the full, qualifying expression “[the] holy Spirit”, [to\] pneu=ma [to\] a&gion).

It is significant the way that these three Spirit-references frame the Gospel narrative, in relation to the ministry of Jesus (the incarnate Son of God) on earth:

    • 1:33—at the beginning of Jesus’ ministry, part of the Johannine version (cf. also verse 26) of the saying by the Baptist (cp. Mark 1:8 par), alluding to the promise of Jesus’ giving the Spirit to believers: “(he) is the (one) dunking [i.e. baptizing] in (the) holy Spirit”.
    • 14:26—the Johannine narrative of Jesus’ ministry is structured around the great Discourses, culminating in the Last Discourse (13:31-16:33), in which Jesus gives the final teaching to his close circle of disciples (and true believers); the Paraclete-sayings deal with the coming of the Spirit, following Jesus’ teaching to this effect in the earlier Discourses—cf. the Spirit-references in 3:5-8, 34f; 4:10-15 [7:37-39], 23-24; 6:63.
    • 20:22—at the end of Jesus’ ministry, following the fulfillment of his mission (and his exaltation), Jesus finally gives the Spirit to his disciples (the first believers).

It is only natural that holy one of God (Jesus) would give the holy Spirit of God, particularly since the Son (Jesus) possesses the fullness of the Spirit, having received it from the Father (3:34-35). This Christological dynamic makes the use of the title “holy (one)” in 1 John 2:20 particularly intriguing:

“But you hold (the) anointing [xri=sma] from the holy (one) [o( a%gio$], and you have seen [i.e. known] all (thing)s.”

There is some debate among commentators as to whether the title o( a%gio$ (“the holy [one]”) refers specifically to Jesus (the Son) or God the Father. In the previous note, I discussed the use of the title “holy one” (in Hebrew, the use of the substantive adjective vodq* corresponds with a%gio$ in Greek). In the Old Testament Scriptures, almost exclusively it is used as a title for God the Father (YHWH)—particularly in the expression “the Holy One of Israel” (most frequent in the book of Isaiah)—and only very rarely is applied to human or angelic beings as God’s consecrated servants (Num 6:17; Psalm 106:16; Dan 8:13); the same usage is attested in the subsequent Jewish writings from the first centuries B.C./A.D.

By contrast, in the New Testament, “[the] holy one” ([o(] a%gio$) is predominantly a title, with Messianic significance, that is applied to JesusMark 1:24 [par Lk 4:34]; Acts 2:27 and 13:35 [citing Ps 16:10]; Rev 3:7, and of course in John 6:69 (cf. also 10:36); the Messianic context of these references was discussed (and established) in the previous note. Only in Rev 16:5 is the title used in its more traditional religious-historical aspect, as an epithet of YHWH. Interestingly, as I had mentioned, the adjective a%gio$ is actually rather rare in the Johannine writings (Gospel and Letters), occurring just five times in the Gospel and once (here) in 1 John. In the Gospel, once it is applied to Jesus the Son (6:69), once to God the Father (17:11), and three times to the Spirit (i.e., “[the] holy Spirit,” 1:33; 14:26; 20:22).

Overall, the New Testament and Johannine usage favors o( a%gio$ (“the holy [one]”) here as a title of Jesus Christ (the Son).

Rather more certain, in my view, is the conclusion that the term xri=sma (“anointing”) here (and in v. 27) refers to the presence of the Spirit. The noun xri=sma occurs nowhere else in the New Testament, so there is little opportunity for comparative examination of word-usage. However, for reasons I detailed in the earlier article on 2:18-27, the anointing which believers received (v. 27) is best understood as a reference to the Spirit. Most likely, in common with other early Christians, the Johannine churches viewed the believer’s baptism as representing the moment when he/she received the Spirit (cf. Jn 1:33); to view the baptism as an ‘anointing’ by the Spirit was natural, drawing upon the type-pattern of Jesus’ own baptism (cf. especially the Lukan emphasis of 4:18ff, in light of 3:22; 4:1, 14). Also significant and influential are the Prophetic passages referring to God ‘pouring out’ the Spirit on His people in the New Age (cf. the Introduction to this series for the key passages).

But does the believer receive the Spirit from Jesus (the Son) or from God (the Father)? The immediate evidence from 1 John (3:24; 4:2ff, 13; 5:6-8ff) indicates the latter—that it is God the Father who gives us the Spirit. However, the Gospel emphasizes Jesus’ role in giving the Spirit (cf. above). According to the framework of the Johannine theology—expressed clearly in the Gospel, and only alluded to in the Letters—the Son (Jesus) receives the Spirit from the Father, and then, in turn, gives the Spirit to believers. The Father is the ultimate source, but the Son is the immediate giver; thus, there is a certain variability and interchangeability with how this is expressed in the Johannine writings (cf. for example, the variation in the Paraclete-sayings, in 14:16, 26; 15:26; 16:7b, 13-15).

The focus in 2:18-27 is on the person of Jesus—the Anointed One (xristo/$) and Son of God—and this would tend to confirm the point of reference for the title “holy one”. It also corresponds with the Messianic (and Christological) significance of the title in Jn 6:69, as was discussed in the previous note.

Yet in verse 27, the Divine subject, in relation to the anointing (xri=sma), is expressed more ambiguously:

“But (as for) you, the anointing which you received from him, it remains in you, and you do not have a need that any (one) should teach you; but, as his anointing teaches you about all (thing)s, and is true and is not false, and even as it (has) taught you, you must remain in him.”

The phrase “the anointing which you received from him” seems to allude back to verse 20; if the title “the holy one” refers to the Son (Jesus), then it is most likely that the pronoun of the prepositional expression “from him” (a)p’ au)tou=) also refers to Jesus. Turning ahead to verse 28, where Jesus is clearly the implied subject of the second clause, the implication is that the pronoun of the expression “in him” (e)n au)tw=|), at the end of v. 27 and beginning of v. 28, likewise refers to Jesus; certainly, there is no obvious indication of a change of reference. For the same reason, it would be simplest to interpret the qualifying subject “his anointing” (to\ au)tou= xri=sma) as meaning the anointing received from Jesus.

In other words, all the third person singular pronouns in vv. 27-28, refer primarily to Jesus Christ (the Son). It is he who gives the anointing (i.e., the Spirit) to believers, having himself received it from God the Father. As noted above, the Father is the ultimate source of the Spirit, but it is given through the mediation of the Son. Just as it was promised that the Jesus would baptize believers in the Spirit, so he anoints them, pouring out the Spirit upon them. Yet the anointing does not simply come from without, like physical liquid poured out on a person, but abides within; this is the clear significance of the use of the verb me/nw (“remain, abide”)—both here and throughout the Johannine writings. The anointing (i.e., the Spirit) remains within (cf. 3:24; 4:13; Jn 14:17), and is the means by which believers remain in the Son; and, in turn, it is through the presence of the Son that we remain in the Father (and He in us). This is the essence of the Johannine theology; even though it is expressed more clearly and precisely in the Gospel, the theology is equally present, in an implicit and allusive fashion, throughout 1 John.

 

Spiritualism and the New Testament: John: 1 Jn 2:18-27

1 John 2:18-27

In these articles, dealing with the spiritualism in the Johannine Writings, we now turn to the Letters of John, with special attention to the First Letter, the work known as 1 John. As virtually all commentators recognize, there is a close relationship between the Johannine Gospel and the Letters. The Gospel writer and the author of 1 John, if not the same person, share a similar literary style, mode of expression, thought-world, and theological vocabulary. The precise relationship between the Gospel and First Letter, in terms of the sequence and when each was composed, continues to be debated, with no consensus having yet been achieved. However, in my view, there is relatively strong evidence that at least a first edition of the Gospel had been completed and distributed (within the Johannine churches) prior to the writing of 1 John.

The closeness of thought and expression, between the Gospel and First Letter, means that there is methodological validity in turning to the Gospel for elucidation of passages in 1 John, and vice versa. Throughout these upcoming articles, I will be making frequent mention of the prior notes and studies on the Johannine Gospel. The discussion of spiritualism, and the role of the Spirit, in the Gospel is, in my view, entirely applicable to our study on 1 John.

The recent daily notes, covering significant portions of 1 John 1:1-2:17, are, in many ways, preliminary and supplemental to these articles. I will be referencing them at numerous points below. Our initial article here is focused upon 2:18-27, the first of the two “antichrist” passages. It is worth summarizing the structure of the Letter leading up to this passage:

    • Prologue (1:1-4)
    • First Section: Contrast of the Light of God vs. the Darkness of the World (1:5-2:17)
      • “Walking about” in light or in darkness: Sin and the Believer (1:5-2:2)
      • “Walking” in light/darkness defined in terms of the (two-fold) duty (e)ntolh/) believers are required to complete (2:3-11)
      • Believers have overcome the darkness of evil, and should not be drawn to the world (in its darkness) (2:12-17)

The dualistic light/darkness theme developed in 1:5-2:17 is used by the author as a way of contrasting the true believer with the false believer. The ‘opponents’ of 1 John are specifically characterized as false believers (cf. below).

It is generally considered by commentators that the author is referring to his opponents, alluding to their beliefs and positions, throughout 1:5-2:17. However, in the “antichrist” section of 2:18-27, he begins to discuss them more directly. He does so by placing the crisis, posed by these opponents, in an eschatological context:

“Little children, the last hour is (here), and, just as you (have) heard that (one) ‘against-the-Anointed’ [a)nti/xristo$] comes, (so) even now there have come to be many ‘against-the-Anointed’ [a)nti/xristoi], from which we know that the last hour is (here).” (v. 18)

The author clearly believes that he and his readers are living in the “last hour”, and that the end of the current Age is very near; cf. my earlier article on the imminent eschatology of first-century Christians. A basic premise of Jewish and early Christian eschatology was that, just before the end, things would get much worse in the world, with sin and evil becoming more prevalent and pervasive, including an intensive (and increasing) persecution of the righteous. This worldview is clearly reflected, for example, in the Synoptic Eschatological Discourse of Jesus (Mark 13 par). The presence of false prophets and false Messiahs was one feature of this end-time period of distress (cf. Mk 13:5-6, 21-22 par); the false Messiahs (i.e., false Christs), in particular, could properly be referred to as “anti-Christ” (cp. 2 Thess 2:7-12).

The specific word a)nti/xristo$ (antíchristos) occurs only in the Letters of John (here, and also v. 22; 4:3; 2 John 7). It likely was coined by early Christians, patterned after the comparable a)nti/qeo$ (antítheos), when used in the (admittedly rare) sense of a rival God (qeo/$) or something imitating the Deity. The fundamental meaning of the preposition a)nti/ is “against”, but it can also mean “in place of”, and both of these aspects apply to the Antichrist Tradition as it was developed. And, indeed, the author does appear to be drawing upon an established eschatological tradition involving the use of a)nti/xristo$. He refers to an expectation that (one) “against the Anointed” (anti/xristo$, singular) will come in the “last hour”; whether this refers to an evil human leader or a spirit-being is not entirely clear, but probably the author has the latter in mind (cf. 4:3). For more on the background and development of the Antichrist Tradition, cf. my earlier three-part article (Part 1, 2, 3) on the subject.

Whatever tradition the author is referencing, he clearly interprets it in a new way, applying it specifically to the presence and activity of the ‘opponents’, considering them to be “many (who are) against the Anointed” (a)nti/xristoi polloi/). He continues in verse 19:

“Out of us they went out, but they were not out of us; for, if they were out of us, they would have remained with us; but (this happened so) that it might be made to shine forth [i.e. be made apparent] that they were not all out of us.”

The author plays with a dual-meaning of the preposition e)k (“out of”). In the opening phrase, it is used in the spatial sense of leaving, of going away from a group of people. However, in the remainder of the verse, it used in the sense of belonging to a group, being “of” a group of people. Thus, at one and the same time, the opponents are “out of” the Community, and also not “out of” it. Moreover, that they went “out of” it shows that they were never really “part of” it.

The author identifies himself (and his readers) with this Community, characterized as the Community of true believers. The opponents, having left the Community, show themselves to have been false believers. In all likelihood we are dealing with a genuine separatist movement, and a factional split within the Johannine churches. In this regard, the use of the preposition e)k and the verb e)ce/rxomai (“go/come out”) refers to a concrete division, and not simply a conceptual departure in terms of the opponents’ beliefs.

In verses 20-27, the author applies this crisis-situation to his readers, continuing the true-vs-false believer contrast established in 1:5-2:17. These verses may be divided into three subsections, each of which begins with an emphatic use of the pronoun u(mei=$ (“you [plur.]”)

    • Vv. 20-23: Kai\ u(mei=$… (“But you…”)
    • Vv. 24-26 (Umei=$… (“[But as for] you…”)
    • Verse 27: Kai\ u(mei=$… (“And [as for] you…”)

In each unit, the author addresses his readers as true believers, to be distinguished from the opponents (false believers and “antichrists”), and fully able to recognize the truth of the matter. This is expressed thematically through a chiastic structure:

    • The anointing (xri=sma) which believers hold within them (vv. 20-23)
      • That which is “from the beginning” (a)p’ a)rxh=$) remains in them (vv. 24-26)
    • The anointing (xri=sma) remains in them (v. 27)

The discussion is thus framed by a pair of references to the “anointing” (xri=sma) which is present in believers; in between, we find the expression o^ a)p’ a)rxh=$ (“that which [is]…from [the] beginning”), with which the author began his work (in the prologue, 1:1; cf. also 2:7, 13-14). A clear sense of the author’s use of these keywords is vital for an understanding of his entire line of argument.

For my part, I have no real doubt that the noun xri=sma here refers to the presence of the Spirit. It is worth noting, however, that these three instances (in vv. 20, 27) are the only occurrences of xri=sma in the New Testament. It occurs 10 times in the LXX, primarily in the Pentateuch (Exod 29:7; 30:25; 35:12, 19, etc), where it refers to the oil used for the consecrated anointing of people and objects. Quite possibly, its use here in 1 John alludes to the practice of anointing with oil as part of the baptism ritual. However, we cannot be entirely certain of this practice in the first-century; the earliest attestation is found in Tertullian, On Baptism 7, cf. also Cyprian Epistle 70[69].2, and the Apostolic Constitutions 7:27.

Even so, it is likely that the oil/anointing symbolism was part of the ritual from very early times. Its association with the Spirit would follow naturally from the common idea that it was in connection with baptism that a believer first received the Spirit (cf. Acts 2:38; 8:12-13ff; 9:17-18; 10:45-48; 19:5-6, etc). The association goes back to early Gospel tradition, in both the baptism of Jesus (Mark 1:10 par) and the saying by the Baptist about Jesus (Mk 1:8 par). In Luke-Acts, this coming of the Spirit upon Jesus (at his baptism) is clearly understood as an anointing (Lk 4:18ff; Acts 10:38; cf. also the quotation of Ps 2:7 in Lk 3:22 v.l.). This is no mere Lukan invention, since the idea relates to the early application of Isa 61:1ff to Jesus as the Anointed One [Messiah] of God; on the similar idea of God placing his Spirit upon Jesus (as His chosen Servant), cf. Isa 11:2 and 42:1 (and the use of the latter in the Gospel tradition).

This Messianic concept of being anointed by the Spirit is part of a wider Prophetic tradition describing the activity of God’s Spirit in the New Age of Israel’s restoration. Of special significance is the motif of the Spirit being poured out, as liquid (water, oil, etc) upon God’s people—cf. Isa 32:15; 44:3; Ezek 39:29; Joel 2:28-29 [cited in Acts 2:17-18].

For all of these reasons, we may safely assume that xri=sma in 1 John 2:20, 27 is a more or less direct allusion to the presence of the Spirit in believers. Believers hold (vb e&xw) this anointing in them (v. 20), and it remains (vb me/nw) in them. Both of these verbs have special theological meaning in the Johannine writings, and refer here to the abiding presence of Jesus (the Son), along with God (the Father), through the Spirit.

What are the consequences of this abiding presence of the Spirit (the xri=sma) in believers? The author explains this, to some extent, in each portion of his discussion:

    • “…and you know all (thing)s. I did not write to you (in) that [i.e. because] you have not seen [i.e. known] the truth, but (in) that you have seen it, and (also) that every false (thing) is not out of [i.e. does come from] the truth.” (vv. 20b-21)
    • “…and you do not have need that any(one) should teach you, but, as His anointing teaches you about all (thing)s, and is true and not (something) false, and, just as it (has) taught you, you must remain in him.” (v. 27)

The anointing (i.e., the Spirit) teaches believers “all things”, and so there is no need for anyone (else) to teach them. This touches to the heart of the Johannine spiritualism. It reflects the promised role of the Spirit in the Paraclete-sayings of Jesus in the Last Discourse (14:26; 16:13ff; cf. also 15:26). Through the Spirit, Jesus will continue to be present with believers, and to teach them. It is this emphasis on the spiritual presence of Jesus which may have led to the opponents devaluing the earthly life and ministry of Jesus (including his death).

This is particularly important, it seems, for the author’s rhetorical strategy here. On the one hand, he fully accepts and affirms the Johannine spiritualistic principle of the primacy of the Spirit—it is, indeed, the Spirit who teaches believers “all things,” and the true believer has no need to rely on any other human teacher. This apparently radical concept is actually inspired by the Prophetic tradition (cf. above) regarding the role of God’s Spirit among His people in the New Age. In this time of a New Covenant, the Spirit will lead all people to serve as prophets (Joel 2:28f), effectively fulfilling the wish expressed by Moses in Num 11:29; moreover, because God will write his Law upon the heart of each person, they will all know Him, without the need for anyone else to teach them (Jer 31:34). In this regard, the Johannine emphasis simply reflects an early Christian version of this Prophetic ideal, an eschatological hope for God’s people that is realized among believers in Christ.

The Spirit, being the Spirit of Truth (4:6; 5:6; Jn 14:17; 15:26; 16:13), will always teach believers what is true, and will never say anything that is false. As a result, with the Spirit’s guidance, the true believer will be able to recognize any false teaching, including the false teaching of the opponents (v. 22, cf. below). If the Spirit teaches believers “all things,” with no need for anyone else to teach them, then why is the author bothering to give the instruction that he does? Even though the Spirit may be primary, there is still value in human instruction and exhortation. The guidance of the Spirit does not happen automatically, but requires a measure of faithfulness and cooperation by the believer. There is thus a place for human teaching and exhortation within the congregation, such as the kind that the author gives here. He expresses the contingency in two ways:

    • “I have written these (thing)s to you (warning you) about the (one)s leading you astray.” (v. 26)
    • “…just as he/it has taught you, you must remain in him” (v. 27)

The first point indicates the real danger, in the mind of the author, that the false teaching of the opponents could lead some believers astray (vb plana/w). How could this possibly happen to a believer? The concluding words in v. 27 make this clear: the believer must consciously and willingly remain in the Spirit, in order for the Spirit to continue guiding him/her in the truth.

The verb me/nw is a fundamental Johannine keyword, as I have noted above. The form used here, me/nete, could be read as an indicative or an imperative; in my view, the author intends an imperative, even as he does in the following v. 28. The Spirit teaching believers the truth depends upon the believer remaining in the Spirit. The actual phrase is “you must remain in him [e)n au)tw=|]”, and it is not entirely clear whether the pronoun (“him”) refers specifically to God the Father, Jesus, or the Spirit. In terms of the Johannine theology, the latter two—Jesus and the Spirit—would be principally in view, since a person remains in the Father through the Son (Jesus), and, in turn, remains in the Son through the Spirit. Much the same is expressed in the Last Discourse, cf. especially the illustration of the Vine (15:4-9).

The author tells us something about the false belief of the opponents in verse 22; I have discussed this at length in a set of three supplemental notes (1, 2, 3). The title o( xristo/$, as used in the Gospel of John, indicates that it refers specifically to Jesus’ identity as the Messiah. Another possibility, however, is that it functions here as a shorthand for the fuller Christological statement in 4:2—viz., regarding Jesus Christ as having “come in the flesh,” usually understood specifically in terms of his earthly life. Either way, it seems likely that the opponents of 1 John, in some fashion, denied or devalued the importance of Jesus’ earthly life (and death). This may have extended to a denial of Jesus’ identity as the Jewish Messiah.

A devaluation of Jesus’ earthly life could be explained on the basis of both the Johannine Christology and its spiritualism. The high Christology of the Gospel, emphasizing Jesus’ identity as the eternal (and pre-existent) Son of God, could easily have led some Johannine Christians to question the importance of his earthly life and ministry. Moreover, if Jesus continues to be present with believers in the Spirit, continuing to teach “all things”, then of what value are the traditions of the things that Jesus said and did in the past?

In the prologue (1:1-4), the author clearly establishes the importance of the historical Gospel tradition—of the things Jesus said and did, preserved and transmitted to future generations by the first disciples (functioning as eye/ear-witnesses). It is no coincidence that the author essentially repeats the opening phrase—o^ h@n a)p’ a)rxh=$ (“that which was from [the] beginning”)—here in the central unit of his exposition (vv. 24-26). In between the two references to the teaching of the Spirit, he includes this reference to the Gospel tradition: “that which you heard from (the) beginning”.

In an earlier note on 1:1ff, I discussed how there are two aspects to the expression a)p’ a)rxh=$ in 1 John: (1) Christological, referring to Jesus as the one who was with God “from the beginning” (Jn 1:1, etc); and (2) Evangelistic, referring to the message about Jesus, which believers have heard “from the beginning”, i.e., from the time of the first disciples. The Christological aspect is primary, but it cannot be separated from the Gospel witness. This is essentially the message of the author of 1 John, and he states it again here in vv. 24ff:

“(As for) you, that which you (have) heard from (the) beginning, it must remain in you. If that which you heard from (the) beginning should remain in you, (then) indeed you will remain in the Son and in the Father.”

According to the Johannine mode of expression, the person of Jesus (“the one from the beginning”) must remain in the believer; but this is not possible if the truth of the message about Jesus does not also remain in the believer. Here is a key sign distinguishing the true and false believer, in the context of the crisis caused by the opponents. The true believer remains faithful to the authoritative Gospel tradition(s) about Jesus, preserved from the first disciples, while the false believer has forsaken or has distorted those traditions. Put another way, the internal teaching of the Spirit will (and must) conform to the Gospel tradition; and any such teaching which contradicts that tradition, and is thus false, cannot come from the Spirit.

This will be discussed further, along with a further examination of the nature and beliefs of the opponents of 1-2 John, in the upcoming study on the second “antichrist” section (4:1-6). However, first I will consider the spiritualism of 1 John as expressed in the central section (2:28-3:24), where the marks of the true believer are most clearly enunciated.

June 15: Acts 2:4, 17-18ff

June 15: Acts 2:4, 17-18ff

These June daily notes have focused on the development of the Old Testament and Jewish traditions regarding the Spirit of God, among early Christians, as documented in the New Testament Writings. The previous few notes have examined the special emphasis given to the role of the Spirit in Luke-Acts, both in terms of the author’s adaptation of the wider Gospel tradition, and the unique treatment of the subject in the book of Acts.

There are dozens of specific references to the Spirit in the narratives, sermon-speeches, and summary notices of the book of Acts—and even more if one were to include the variant readings of the Western ‘recension’ (cf. my earlier note for key instances). I have discussed the matter in prior notes and articles, including a set of three notes in the series “The Holy Spirit in the Gospel Tradition”. There I outlined the three main ways that the Spirit interacts with believers in Luke-Acts, with all relevant examples detailed in the notes:

    1. The Spirit comes upon people, including (and especially) the primary association with baptism [Note 1]
    2. The Spirit fills people, usually in the context of inspired (prophetic) speech [Note 2]
    3. The Spirit leads/guides people, including passages which use the specific phrase “in the Spirit” [Note 3]

Today I wish to focus specifically upon how this role and action of the Spirit reflects a development of the older lines of tradition. We may similarly isolate three aspects for study:

    • The association with baptism
    • The Prophetic tradition regarding the Spirit, in two respects:
      (a) the coming of the Spirit upon God’s people in the New Age, and
      (b) the ancient tradition of prophetic inspiration
    • The phenomenon of “speaking in tongues”, as a (new) form of prophecy

All three of these run throughout the narratives of Acts, but they are also found, combined and in seminal form, in the Pentecost narrative of 2:1-4ff. On the association with Baptism, there is a clear parallel between Jesus and the disciples in this context (Lk 3:16; Acts 1:5); just as the Spirit came upon Jesus at his Baptism, so it does upon the disciples at their new “baptism”:

    • Jesus: “…the Holy Spirit stepping [i.e. coming] down in bodily appearance as a dove upon [e)pi] him”—baptism by John in water (Lk 3:22)
    • Disciples: “…tongues appeared as fire and sat (down) upon [e)pi] each one of them” (and they were all filled by the Holy Spirit)—baptism (by Jesus) in the Holy Spirit and fire (Acts 2:3-4)

This symbolism implies both cleansing (i.e. the use of water-symbolism for the Spirit) and also a fundamental association with anointing (i.e. the Spirit poured out on the chosen one[s] as oil). Luke gives greater emphasis to this than do the other Gospels, especially in the scene at Nazareth set at the beginning of Jesus’ ministry (Lk 4:14ff), where Jesus specifically identifies himself with the Anointed herald of Isaiah 61:1ff: “The Spirit of the Lord is upon [e)pi] me, for (the sake) of which He anointed [e&xrisen] me…” (Lk 4:18-21ff). This passage is central to the idea of Jesus as the Anointed One [Christ/Messiah] in early Gospel Tradition (cf. Lk 7:19-23; par Matt 11:2-6, note also Matt 12:18 citing a different Isaian passage [Isa 42:1-3]), as I have discussed in detail in prior notes and articles (cf. the recent note in this series). The anointing of Jesus with the Holy Spirit is tied to his Baptism in Acts 10:38.

These two motifs—water (baptism) and oil (anointing)—are also combined in the image of the Spirit being “poured out” on believers in the book of Acts. The primary passage, of course, is the Pentecost speech by Peter in which Joel 2:28-32 is quoted (2:17-18ff), especially the key phrase (doubled in poetic parallel):

I will pour out [e)kxew=] from my Spirit
—upon [e)pi] all flesh…
—(yes,) even upon [e)pi] my (male) slaves and upon [e)pi] my (female) slaves
I will pour out [e)kxew=] from my Spirit in those days…” (Acts 2:17-18 / Joel 2:28-29)

This language is repeated in Acts 2:33; 10:45. The gift of the Holy Spirit coming on believers is usually connected with baptism in some way throughout the narratives in Acts (see the wording in Acts 2:38), though clearly as a distinct event:

    • In Acts 8:12-17, believers receive the Spirit subsequent to being baptized, through the laying on of hands by the Apostles (vv. 15-17)—cf. also Acts 19:2-6.
    • In Acts 10:44-48 (and 11:15-16), the Spirit comes upon believers prior to their being baptized, following the preaching of Peter

In both of these passage the sudden, dramatic experience of receiving the Spirit is described with the verb e)pipi/ptw (“fall [down] upon”)— “as Peter was yet speaking these words, the holy Spirit fell upon [e)pe/pesen e)pi] all the (one)s hearing…” (Acts 10:44, cf. 11:15). As in the case of Mary and Jesus (cf. above), the coming of the Spirit “upon” [e)pi] believers indicates the presence and power of God which has come near, transforming their entire life and being. It should be understood as the first, primary stage—the first of the three motifs listed above. The presence of the Spirit upon a person is necessarily prior to the filling and inspired leading/guiding by the Spirit.

These dual symbols of water (baptism) and oil (anointing) reflect distinct lines of tradition regarding the role of the Spirit, which find fulfillment for believers in Christ in the New Age:

    • The idea of cleansing and purification (through water and/or fire), which, in the later Prophetic tradition, was connected with the idea of Israel’s restoration. With the return of God’s people to their land, they would be given a “new heart” and a new spirit, through the work of God’s own holy Spirit. It would be the beginning of a New Age of peace, prosperity, and righteousness, in which Israel would adhere to the covenant with God in a new way (i.e. a “new covenant”). The message of God’s truth would extend from Israel/Judah to all the surrounding nations.
    • The special anointing of kings (and prophets), marked by the presence of the Spirit coming upon them (1 Sam 16:13-14, etc), is extended to the people as a whole. This represents a “democratization” of the Spirit, which will no longer be limited to select, chosen individuals (cf. the earlier note on Num 11:16-30). To be sure, unique Messianic figures (and figure-types) still played a role in Jewish tradition, but the ultimate prophetic message, regarding the role of the Spirit in the New Age, involved the people (or Community) as a whole.

Both of these lines of tradition have been discussed at length in the recent (pre-Pentecost) series of notes on “The Spirit of God in the Old Testament”.

In the next daily note, we will look more closely at the Prophetic tradition regarding the Spirit, as it is manifest in the book of Acts, with special emphasis on the tradition of prophetic inspiration.

May 11: Isaiah 42:1; 61:1

Isaiah 42:1; 61:1

In the previous note, we saw how the earlier traditions regarding charismatic (i.e., spirit-inspired) leadership and kingship were developed within the oracles and writings of the Prophets (in the 8th-6th centuries B.C.). The verses discussed (Isa 11:2; 28:6) were from the first half of the book of Isaiah (chaps. 1-39), which, on the whole, is firmly rooted in the oracles and historical traditions of the prophet Isaiah from the late 8th century (c. 740-701). The situation is rather different with regard to the second half of the book—the so-called Deutero- (chaps. 40-55) and Trito-Isaiah (chaps. 56-66). Most critical commentators would hold that the oracles and poems in these chapters, while inspired by the Isaian themes and traditions, were written considerably later, during the Exile and post-Exilic period. Certainly, the main setting and subject matter involves the restoration of Israel and the return of the Judean people from Exile (cf. the reference to Cyrus in 44:28; 45:1, among many other details). While some would defend a traditional-conservative view of Isaian authorship, the message of hope in these passages is more intelligible, and makes more sense for the people of the time, if the exile had already occurred.

In any case, we are looking here at two key passages which draw upon the association of the spirit (j^Wr) of God with prophetic inspiration. In previous notes, we examined early traditions where the divine spirit comes upon (or “rushes” to) a person, resulting in an ecstatic prophetic experience. Such a person is shown to be gifted as a prophet or spokesperson (ayb!n`) for YHWH, and the speech/action that comes out of the encompassing charismatic/ecstatic experience is a sign that the person is “acting like a ayb!n`” (the denominative verb ab*n` in the reflexive or passive stem). The main passages for this line of tradition are Numbers 11:17-29; 1 Samuel 10:5-13; 18:10 (19:9); 19:20-24.

Isaiah 42:1

The poem in Isa 42:1-9 is generally regarded as the first of the “Servant Songs” in (Deutero-)Isaiah, though the theme had been introduced already in 41:8-9. The couplets in the opening verse establish the focus of the poem:

“See! my servant—I hold firmly (up)on him,
my chosen (one), (in whom) my soul delights!
I have given my spirit [j^Wr] upon him,
(and) he shall bring forth judgment/justice for (the) nations.”

The precise identity and nature of this “servant” (db#u#) have been much debated by commentators throughout the years. In 41:8-9, the “servant” is identified as the people of Israel/Jacob (the “seed of Abraham”) as a whole; however, here, and in subsequent passages, a distinct individual seems to be in view. Perhaps the best explanation is that it is a ayb!n` (prophet/spokesperson), patterned after Moses. The term is used specifically (and in a special sense) of Moses in Num 12:7-8; Deut 34:5; Josh 1:1-2, 7, etc (cf. also Num 11:11; Deut 3:24). Moses was also the first (and supreme) ayb!n` of the early Israelite period (Num 11:17ff; Deut 18:15-18ff); on his role as spokesperson and intermediary between God and the people, cf. especially the tradition in Exod 20:18-21. Just as Moses led the people out of bondage in Egypt, so a servant/prophet like Moses will lead the people in their return from the Exile.

What is clear is that, like Moses, this “servant” will be specially chosen by God to lead, and that the spirit (j^Wr) of YHWH will be placed upon him. The spirit-inspired aspect of Moses’ leadership is surprisingly absent from the Pentateuch narratives, but there is at least one important passage where it is emphasized prominently—Numbers 11:10-30, discussed in an earlier note. The ideas expressed in that early tradition seem to relate in some way to the Prophetic theme of the Spirit being given to all the people (v. 29)—to the land and its people as a whole; this will be discussed further in the upcoming notes.

With regard to the poem in Isa 42:1-9, the initial theme in verse 1 is developed through the two main sections (or strophes) in different ways:

    • Vv. 1-4—here the focus is on the servant functioning as leader for the people (Israel), establishing justice—i.e., rendering right judgment (fP*v=m!), and setting that pattern throughout the whole society. This justice is based fundamentally upon the Instruction (Torah) of God (v. 4b).
    • Vv. 5-7—the Instruction given to Israel is aimed at the wider world—the surrounding nations—as well. This cosmic aspect is introduced with an allusion to the Creation in v. 5, including the important motif of the spirit/breath of God that gives life to all people (cf. the prior notes on Gen 1:2 and 2:7; Job 33:4). The “servant” will apparently play a role in extending God’s covenant with Israel out to the surrounding nations.

Isaiah 61:1

The opening of the oracle in Isaiah 61 is similar in some ways to that of 42:1-9; however, here there is a decidedly stronger emphasis on the idea of Israel’s return and restoration. The opening lines in verse 1 also speak of the spirit of God being given to a chosen ‘servant’:

“(The) spirit [j^Wr] of my Lord YHWH (is) upon me
in that He has anointed me to bring (good) news to (the) oppressed;
He sent me to provide wrapping for the (one)s broken of heart,
to call out release for (the one)s led away (into bondage)
and an opening up for (the one)s bound (in prison)”

Here we find again the theme of justice—especially for the poor and oppressed in society. Only now the role of the spirit-inspired figure is narrowed to that of giving a prophetic announcement. It is proper to refer to this individual as an “anointed herald”, similar in many respects to the “voice” ordered to call out a message of salvation and justice in the initial Deutero-Isaian oracles (chap. 40).

The kingship motif of anointing is present here (cf. the discussion in the previous note), only it has been applied specifically to a prophetic context. Scriptural evidence for the anointing of prophets is quite limited, but it seems to have been a perfectly valid line of symbolism. That there were Messianic (i.e. Anointed) Prophet figure-types in subsequent Jewish tradition is clear enough (cf. Parts 23 of the series “Yeshua the Anointed”). Indeed, the Anointed Herald of Isa 61:1ff is the Messianic figure-type that best fits Jesus during the time of his active ministry, and is the one with which Jesus specifically identified himself, according to the Gospel accounts. The authenticity of this self-identification would seem to be confirmed, on objective grounds, by its multiple attestation in at least two separate Gospel traditions (Matt 11:2-6 / Lk 7:20-23 [Q], and Luke 4:17-21ff). There is evidence for a similar Messianic interpretation of the passage at Qumran (cf. my article on 4Q521).

May 10: Isaiah 11:2; 28:6

Isaiah 11:2; 28:6

When we turn to the Prophetic books of the Old Testament, we find a significant number of references to the Spirit (j^Wr) of God. These occur throughout the writings, but are concentrated especially in the books of Isaiah and Ezekiel. They indicate a development of earlier lines of tradition, regarding the association of the divine spirit with leadership roles in ancient Israel—namely, that of the prophet (ayb!n`) and the king.

In previous notes, we examined the role of the spirit of God in the legitimate establishment and exercise of kingship. Going back to the time of Moses and Joshua, through the period of the Judges, and then with the first Israelite kings (Saul and David), there was a clear principle of spirit-inspired charismatic leadership. The spirit (j^Wr) of YHWH would come upon the person, enabling him/her to function effectively as ruler. The presence of the divine spirit was manifest primarily two ways: (1) giving the person the wisdom and discernment by which to lead, and (2) enabling strength and skill for battle, etc. The former was emphasized, for example, in the case of Joshua (Deut 34:9, cf. Num 27:18), while the latter was stressed repeatedly in the Judges narratives. In the David-Saul traditions of Samuel, the connection was primarily between the spirit and the manifestation of an ecstatic prophetic experience (1 Sam 10:6, 11; 11:6; 16:13ff; 18:10; 19:20-24; cp. Num 11:17-29).

By the 8th century B.C., with the establishment of a hereditary monarchy, the older tradition of charismatic leadership more or less disappeared. However, the idea of the spirit of God coming upon the ruler continued, built into the very imagery of the anointing of the king. Thus, for example, we find repeatedly in the Prophets language to the effect that the Spirit of God is “poured out”, i.e. like water or oil. In particular, there are numerous passages which indicate that the anointing of a leader (king or ayb!n`) is in mind. This imagery occurs in numerous passages in the book of Isaiah, both in the first half (chaps. 1-39), as well as the second (so-called Deutero-Isaiah, chaps. 40-66).

Isaiah 11:2

Study of the book of Isaiah is complicated by composite nature of the material, and by the rather clear evidence that the book was composed in stages, over a considerable length of time. Even in the first half of the book (chaps. 2-39), which is much more clearly connected with the life and times of the prophet Isaiah himself, there is considerable debate regarding the date and provenance of the oracles, etc. For example, chapters 2-12 comprise a definite division; within this portion, chapters 5-10 unquestionably derive from the later half of the 8th century B.C. (c. 740-701), while much of 6:1-9:6[7] can be dated even more narrowly, to the time of the Assyrian crisis in the north and the Syro-Ephraemite war (735-732). The surrounding material in chaps. 2-4 and 11-12 is more difficult to date, with some evidence that it may have been composed a century or so later, though perhaps drawing upon authentic Isaian oracles, set in the context of the Babylonian conquest and exilic (or post-exilic) period. I have discussed this to some extent in recent Saturday Series studies on the book of Isaiah, and will not go over the matter any further here. Such critical theories are, by their nature, rather speculative and subjective, relying on limited evidence from within the text itself.

If Isa 11:1-10 is an authentic Isaian oracle, then it would date from the final decades of the 8th century, much like the rest of the material in chaps. 5-10. In 8:23-9:6 [9:1-7], the promise of a time of peace and prosperity (and restoration) for the people of the northern Kingdom is tied to the coming of a new king from the line of David in Judah (vv. 5-6 [6-7]). Many critical commentators would identify the original historical context of this passage as the accession/coronation of Hezekiah (715 B.C.?). In any case, the “birth” of the king (as in Psalm 2:7) almost certainly refers to the time of his coronation, and reflects the language and ritual symbolism of the ceremonies performed on such occasions. On the significance and background of the divine titles in vv. 5-6 [6-7], cf. my earlier article in the series “The Old Testament and the Birth of Jesus”.

The same sort of language and imagery occurs in Isaiah 11:1-10, and likewise refers to the rise of a new king from the line of David. An 8th century setting may well have Hezekiah in mind, but, at the very least, would refer to a king coming after (or in place of ) Ahaz. Even if the oracle has a later period in view (Babylonian/Exilic/post-Exilic), the basic hope remains the same; not surprisingly, this came to be a key Messianic passage in later Jewish thought, though it appears to have been adopted less readily by early Christians.

The “golden age” that is ushered in with this king’s rule echoes the language in 2:2-4 (cf. Mic 4:1-4), and illustrates the clear (and intentional) parallelism between chaps. 2-4 and 11-12. The king as a descendant of David is alluded to in the opening lines (v. 1): “And a branch will go forth from the trunk of Yishay {Jesse}, and a green shoot from his roots will bear (forth)”. By alluding to the origins of David, the implication is that the new king will recapture the greatness and character of David himself. This is indicated by the emphasis on the special spirit (j^Wr) that will come upon him (cp. this for David in 1 Sam 16:13, following his anointing by Samuel). This is given four-fold expression in verse 2:

“And (the) spirit of YHWH will rest upon him,
(the) spirit of wisdom and discernment,
(the) spirit of counsel and strength,
(the) spirit of knowledge and fear of YHWH.”

The emphasis is on wisdom and knowledge, rather than strength and prowess in battle, etc (in spite of the mention of hr*Wbg+, “strength, greatness, vigor”, in line three, with it possible allusion to military victory). That wisdom and discernment come from the spirit of God is attested, as a general principle, in Job 32:8 etc. The gifted leader was specially endowed with such qualities (e.g., Joshua in Deut 34:9, cf. above), a sign of divine inspiration, and so it is attributed to the new/ideal king here.

Isaiah 28:6

The same basic idea is expressed in Isa 28:6, at the conclusion of a brief oracle, contrasting the failed leadership of the northern Kingdom (which faced judgment in the form of the Assyrian invasions) with the promise of faithful leadership, under the Davidic king, in Judah. It is the presence of YHWH which will offer hope and salvation, even to the survivors of the destruction in the north, and this divine presence (marked by God’s spirit [j^Wr]) will extend to the faithful ruler of the people:

“In that day YHWH of (the heavenly) armies will be
as an encircling (wreath) of splendor and a surrounding (crown) of beauty for the remainder of His people,
and as a spirit [j^Wr] of (right) judgment for (the one) sitting upon the (seat of) judgment,
and as strength [hr*Wbg+] for (the one)s returning battle (at) the gate.” (vv. 5-6)

The two aspects of leadership (cf. above) are clearly delineated in verse 6:

    • “spirit of judgment/justice”, i.e. requiring wisdom and discernment, and
    • “strength” (hr*Wbg+, as in 11:2 [line 3] above)—that is, the vigor of the young warrior in battle; specifically the king leads his warriors to victory in the battle.

In the next daily note, we will continue this study on the references to the Spirit of God in Isaiah, including an examination of several key passages from so-called Deutero-Isaiah (chaps. 40-66).

January 12: Baptism (1 Cor 12:13; 2 Cor 1:22)

Baptism: Clothed with the Spirit

In these notes on baptism (and the bapt- word-group), I have pointed out the two uniquely Christian aspects of the dunking ritual: (1) being dunked “in the name of Jesus”, and (2) the association between baptism in the Holy Spirit. Both of these were developed by Paul, in each instance giving deeper theological (and Christological) significance to the early Christian understanding of the ritual. In the previous note, we examined how the tradition of baptism “in the name of Jesus” led to a greater emphasis on the believer’s union with Jesus (i.e. being “in Christ”), and, in particular, of a participation in the death (and resurrection) of Jesus.

The association with the Spirit is even older, going back to the early layers of the Gospel Tradition—to the saying of the Baptist (Mark 1:8 par), and the appearance of the Spirit during Jesus’ own Baptism (Mark 1:10 par; John 1:32-33). The historical traditions in the book of Acts show how each of these came to be part of the distinctively Christian dunking ritual. The coming of the Spirit on the first disciples (2:1-4ff) was seen as a fulfillment of the saying in Mk 1:8 par (1:5, 8), an event which would essentially be repeated as individuals and groups came to trust in Jesus, and were baptized, throughout the narratives (on this, cf. the prior note).

To the extent that Paul develops this connection between the Spirit and baptism, it is in terms of the same participatory aspect—i.e. of being “in Christ”, united with him—which we explored in the previous note (on Rom 6:3-4; Col 2:12). The direct evidence for this is relatively slight, but I would highlight two passages in the Corinthian letters—1 Cor 12:13 and 2 Cor 1:22.

1 Corinthians 12:13

The principal theme of 1 Corinthians is the unity of believers in Christ. The thrust and (rhetorical) purpose in the letter is to address the points of division and disunity which have come about in the congregations (1:10-11ff). Interestingly, in the introductory causa, stating his reason for writing, baptism is specifically mentioned as a possible source of division:

“Has the Anointed (One) been separated? Paulus was not put to the stake [i.e. crucified] over you(, was he)? or were you dunked [e)bapti/sqhte] in the name of Paulus?” (v. 13)

Here the meaning of baptism in the name of someone is made clear—it essentially signifies that one belongs to that person: “I am of Paul [i.e. I am Paul’s]…” (v. 12). Even saying “I am of the Anointed (One) [i.e. I am Christ’s]” can be problematic if it results in fostering sectarian division among believers. By the time Paul comes to chapter 12, he has developed the theme of unity extensively, throughout the letter, even as he addresses specific practical issues. One particular image used to illustrate this unity of believers is that of the many different parts that make up a single human body; in 12:12, this image is turned into a direct declaration of Christian identity:

“For accordingly, just as the body is one, and (yet) holds many parts, and all the parts, (while) being many, are one body, so also is the Anointed [i.e. so he is one body]…”

This is a seminal declaration of the doctrine of “the body of Christ”, and its meaning is unmistakable—believers are united together in Christ as parts of a body. And what is the basis of this union? Paul makes this clear in verse 13:

“…for, indeed, in one Spirit we all were dunked [e)bapti/sqhmen] into one body—if Yehudeans {Jews} or if Greeks, if slaves or if free (person)s—and we all were given to drink (from) one Spirit.”

A similar baptismal formula occurs in Galatians 3:27-28 (cf. also Col 3:9-11), which includes the idea of entering into Christ (i.e. putting him on) as a garment:

“For as (many of) you as (have) been dunked [e)bapti/sqhte] into (the) Anointed, you (have) sunk yourselves in (the) Anointed (as a garment). (So) there is in (him) no Yehudean {Jew} and no Greek, in (him) no slave and no free (person), in (him) no male and female—for you all are one in (the) Anointed Yeshua.”

A comparison of these two statements reveals that being dunked “into Christ” is essentially the same as being dunked “into the Spirit“; similarly, we may say that “sinking into [i.e. putting on] Christ” also means “putting on the Spirit”. If this is understood as happening from without (i.e. by submerging in water), it simultaneously occurs from within, using the image of drinking water. The joining of these two motifs, or aspects, is paralleled by the saying of Jesus in Mark 10:38, where Jesus’ suffering and death is figured both as drinking from a cup and being dunked (in water). Thus, in the Pauline expression of the significance of baptism, we may isolate three distinct, and related, points:

    • The union with Christ, symbolized by the ritual, occurs and is realized through the presence of the Spirit
    • It is the Spirit which effects the reality of our participation in the death (and resurrection) of Jesus
    • This is effected both without and within—i.e. involving the entirety of our person—the imagery of “dunking” blended with that of “drinking”

2 Corinthians 1:22

To this imagery of being clothed by the Spirit, we may add that of being sealed. Like being baptized in the name of Jesus, the motif of the seal (sfragi/$) primarily signifies belonging—i.e. that believers belong to Christ (and to the Spirit). It is in the book of Revelation that this imagery is most prevalent (7:2-8; 9:4, etc), but Paul makes use of it as well. For example, he uses it to characterize his role and position as an apostle (1 Cor 9:2); but the primary context is that of the essential identity of believers, as manifest by the presence of the Spirit (which is also the Spirit of Christ). This is most clearly expressed in 2 Corinthians 1:21-22:

“And the (One) setting us firmly with you in (the) Anointed (One), and (hav)ing anointed us, (is) God—the (One) also (hav)ing sealed [sfragisa/meno$] us and (hav)ing given (us) the pledge of the Spirit in our hearts.”

Here sealing (vb sfragi/zw) is more or less synonymous with anointing (vb xri/w), and it is likely that both reflect the symbolism of the baptism ritual as it was practiced in Paul’s time (and, presumably, in the Pauline congregations); for more on this, cf. below. The noun a)rrabw/n is a transliterated Hebrew word (/obr*u&), which fundamentally refers to a token meant as a guarantee that a person will fulfill an obligation (i.e. make [full] payment, etc). For believers, this means a guarantee (or pledge) of our future salvation (and glory)—i.e., deliverance from the Judgment, resurrection/transformation of the body, and eternal life with God. The Spirit is this pledge, given to those who trust in Christ (the Anointed One), and symbolized in the baptism ritual. Much the same idea, with the same language of sealing, is found in Ephesians 1:13 and 4:30. For other Pauline use of the seal motif, cf. 2 Timothy 2:19, and Romans 4:11 where it refers to circumcision, as an Old Covenant parallel to the baptism ritual for believers in the New Covenant (cf. the previous note on Col 2:12).

On the Baptism Ritual

Many commentators believe that, in passages such as these (discussed above), Paul is drawing upon the baptism ritual as it was practiced by Christians at the time. If so, then it may be possible to reconstruct the rite, at least partially. Based on the Pauline references, and in light of the origins of baptism in the Johannine dunkings (followed by Jesus and his disciples), I would suggest the following rudimentary outline of elements, or components, to the early Christian baptism (c. 50-70 A.D.):

    • A ceremonial action whereby the believer removes his/her (outer) garment and enters the water (full or partial immersion); upon coming out of the water a new garment is given to the person which he/she puts on, symbolizing the new life in Christ.
    • Having emerged from the water, the believer is anointed with oil, symbolizing the anointing or “seal” of the Spirit
    • (This anointing possibly would be accompanied by a ceremonial laying on of hands)
    • Throughout the ritual, a simple liturgy would be followed, including:
      • Confession of faith in Jesus by the believer
      • A declaration by the officiating minister, prior to the person entering the water, and
      • A corresponding declaration, after the person leaves the water, including
      • An exhortation that he/she should live in a manner consistent with the new life (that the baptism symbolizes)

The mode and form of early Christian baptism will be discussed further in a supplemental note.

Saturday Series: 1 John 2:18-27

Last week we embarked on a series of studies on the Letters of John, beginning with the ‘prologue’ of 1 John (1:1-4). We noted the similarities with the Prologue (1:1-18) of the Gospel of John, an indication that the author is drawing upon both the manner of expression and the fundamental thought of the Johannine Gospel. This is particularly important in the light of the relation of the Letters (and the Gospel) to the Johannine Community—that group of congregations, presumably unified in thought and organization, in which those writings were produced and circulated. It is worth considering again the wording in 1:3-4, especially the use of the subjunctive in the central clause (note the portion in italics):

“th(at) which we have seen and heard we also give forth as a message to you, that you also might hold common (bond) with us; and, indeed, our common (bond) (is) with the Father and with His Son Yeshua (the) Anointed, and we write these (thing)s (so) that our delight (in it) may be made full.”

It would seem that the force of the subjunctive éch¢te, “that you might hold, that you would hold”, is part of a deliberative rhetoric by the author—meant to convince his readers to align themselves with his view, and to avoid/reject the opposing position. This seems clear enough from the language used: “that you might also hold common (bond) with us“. The two pronouns are in emphatic position; and, indeed, as we shall see, there is a definite us/them contrast that runs through the letters. Most commentators would interpret this as a sign of a serious conflict within the Community, even though the precise nature and extent of it remains uncertain.

1 John 2:18-27

Today’s study will focus on 1 John 2:18-27, from the standpoint, primarily, of historical criticism—that is, of determining the historical background and setting of both the particular passage and the work as a whole. Sound historical-critical analysis must begin with text as we have it, working from it based on careful exegesis. Even if it is necessary to read between the lines a bit, this ought to be done in a cautious manner; indeed, it is just at this point that close scrutiny of specific words and phrases is most vital.

Before proceeding, it will be helpful to examine briefly the two prior passages—2:3-11 and 12-17. The first is a three-fold discussion regarding Christian identity which is fundamental to the overall argument of the writing. It begins as follows, in verse 3:

“And in this we know that we have known him—if we keep watch (over) his entolai.”

The Greek plural entolaí is typically translated “commandments”, but this can be somewhat misleading in context. Literally, the word entol¢¡ refers to a charge or duty placed on (i.e. given to) someone to complete. The conventional translation suggests that the author is referring to something like the ‘commandments’ in the Law of Moses, or a similar set of commands given by Jesus in his teaching. This, however, does not appear to be correct, a point which will be discussed in more detail in an upcoming study. In the Johannine tradition, and for the author of 1 John, there is only one ‘command’ or duty for believers, and it is a dual, two-fold command, stately precisely in 3:23:

    • Trust in Jesus as God’s Son, and
    • Love for fellow believers, according to Jesus’ own example

These are the marks of a true Christian. In verses 4-11, the author lays out three basic ‘tests’ for one who claims to be a true believer:

    • “the one considering [i.e. claiming] (that) ‘I have known him‘”, but who does not keep/guard the two-fold command (“his entolai“) [vv. 4-5]
    • “the one considering (himself) to remain in him, but does not walk (i.e. live/act/behave) as Jesus walked, i.e. who does not follow Jesus’ own example [vv. 6ff]
    • “the one considering (himself) to be in the Light, but does not show love to his fellow believer (“hating his brother”), and so is actually in darkness [vv. 9-11]

Such a ‘false’ believer, being in darkness, cannot possibly belong to God, given the declaration in 1:5 (cf. also 2:8, and throughout the Gospel and First Letter). In 2:12-17, the focus shifts from the false believer to the true, and the author writes exhorting and admonishing his readers (as true believers), to remain in the truth, avoiding/resisting that which is false and evil, living according to the Word of God that remains in them (v. 14). In vv. 15-17, this is framed as part of the dualistic contrast between God and the world (kósmos, the current world-order).

This brings us to 2:18-27, which opens with an ominous (eschatological) warning:

“Little children, it is the last hour, and, even as you (have) heard that (one who is) against the Anointed [antíchristos] comes, even now there have come to be many (who are) against the Anointed [antíchristoi], (from) which we know that it is the last hour.”

The significance of both the ‘Antichrist’ tradition and the imminent eschatology in this passage will be discussed as part of the current series “Prophecy and Eschatology in the New Testament”. What is clear is that (a) the author believed he and his readers were living in the “last hour” of the current Age, and (b) that this was indicated by the rise of these persons who are “against the Anointed One”. Whatever the author’s understanding of an underlying ‘Antichrist’ tradition (i.e. such as expressed in 2 Thess 2:1-12), he is using the term antíchristos differently, according to the basic meaning of the word—to characterize belief and/or behavior which is “against Christ”, or, more specifically, “against Jesus as the Anointed One”. In each verse that follows, the author describes those who are “against the Anointed”, and, at the same time, urges his readers not to follow in their path.

Verse 19

“They went out of us [ex h¢mœ¡n] but they were not out of us [ex h¢mœ¡n], for if they were out of us [ex h¢mœ¡n], they would have remained with us [meth’ h¢mœ¡n]; but (this happened so) that it might be made to shine forth [i.e. be revealed] that they all were not out of us [ex h¢mœ¡n].”

There is a bit of wordplay, using the expression ex h¢mœ¡n (“out of us”), which is lost in most English translations. It plays on two meanings of the preposition ex (e)c, “out of”). In the first use of the expression here (“they went out of us”), the sense of the preposition is “(away) from”, like the spatial sense of going “out of” (i.e. leaving) a room; here it refers to people who, according to the author, have left the Community. In the last three occurrences of the expression, “out of us” signifies origin and identity—i.e., “coming out of”, as in a birth, and so belonging to a person or group (like a child to a family). In the central clause, the two meanings are brought together: if these people truly belonged to the (rest of the) Community, they would not have left it. This last point is expressed in Johannine language, familiar from the Gospel, using the verb ménœ (“remain, abide”)—if they had belonged as believers with the rest of us, they would have remained with us. In the Gospel and letters of John, the verb ménœ has profound theological significance in terms of Christian identity—the believer “remaining” in Christ, and Christ “remaining” in the believer. The author goes so far as to state that the divisive conflict within the Community has taken place (according to God’s own purpose) so that it might be revealed those who are true believers, and those who are not.

Verse 20

“And you hold (the) anointing [chrísma] from the Holy (One), and you all have seen [i.e. known].”

The translation “Antichrist(s)” in verse 19 loses the important connection here between chrísma (“anointing”) and antíchristos (“against the Anointed”). There is an emphatic contrast intended between the author’s audience, assumed to be true believers, and those who have left the Community. The true believer holds the anointing of Christ (the Anointed One), and so could never be “against the Anointed”. Though it has to be inferred here, in speaking of “anointing” the author means the presence of Jesus in and among believers through the Spirit. The title “Holy (One)” (hágios) here almost certainly signifies Jesus (rather than God the Father), parallel (and partially synonymous) with “Anointed (One)”. The adjective pántes (“all”) is in emphatic position, stressing that this is so for all true believers. Some manuscripts read pánta (“all things”), but this would seem to be a ‘correction’, since otherwise the verb oídate (“you have seen”) lacks a clear object (compare v. 27). The implication is that all believers, through the presence of the Spirit, can see/know the truth—that is, the truth of who Jesus is, his example that we are to follow, etc.

Verse 21

“And I did not write to you (in) that [i.e. because] you have not seen the truth, but (rather) that you have seen it, and (have seen) that every lie is not out of the truth.”

There is a definite rhetorical purpose for the author to continue to address his reader with the presumption that they are true believers, repeatedly confirming this point. It would seem that it is intended to persuade his audience to stay away from the ‘false’ believers who have separated, and to treat them as non-believers (belonging to the world). This will become increasingly clear as we proceed through the letters, and is a point that needs to be considered with the utmost care. At any rate, here the author affirms that his readers, as true believers, have seen the truth (and will surely continue to do so). The language in the final clause mirrors that used in verse 19. A lie does not come out of the truth, in the sense of belonging to it, even as those who separated from the Community do not belong to it. This implicitly characterizes them as false believers.

Verse 22

“Who is the false (one) if not the (one) denying that Yeshua is the Anointed (One)? This is the (one who is) against the Anointed [antíchristos]: the (one) denying the Father and the Son.”

Here the false believer is defined more precisely as one “denying that Yeshua is the Anointed (One)”. From this verse alone, it is impossible to know just what this denial (vb arnéomai) entails. The verb literally means “fail/refuse to speak”, but could also denote “speak/utter against”, bringing it more in line with the idea of being “against” the Anointed One. A superficial reading might suggest Jews who refuse to accept Jesus as the Messiah; however, given the obvious Christian context of 1 John, this can scarcely be correct. Presumably everyone in the Community, even those who separated from it, would have affirmed the basic identification of Jesus as the Anointed One, however the title was understood precisely. And this seem to be just what was at issue—what does it mean to say that Jesus is the Anointed One? As history has proven, believers can adhere to a common Christological belief, while understanding it in very different ways. The second portion of verse 22, I think, brings more clarity to how the author views the matter: denying Jesus as the Anointed One is essentially the equivalent of denying the Father and the Son. As the Gospel John makes abundantly clear, the person of Jesus is fundamentally defined in terms of the relationship between God the Father and Jesus as God’s Son.

Verse 23

“Every (one) denying the Son does not even hold the Father, (but) the (one) giving common account of the Son holds the Father also.”

The opposite of denying (arnéomai), or failing to properly acknowledge, Jesus is to give an account as one (vb homologéœ) regarding him, i.e. to recognize and confess belief in him in unity with other believers. The logic is clear and simple: those who ‘deny’ Jesus cannot have a bond or relationship with God as their Father; however, if they properly recognize Jesus, which means being united with him, then they are united with the Father (as His children) as well. This all reinforces the idea that those who separated from the Community are not (and could not have been) united with God (and Christ) as believers.

Verse 24

“(That) which you heard from the beginning, it must remain in you; (and), if it should remain in you, (that) which you heard from the beginning, (then) indeed you will remain in the Son and in the Father.”

Here, remaining in union with God the Father and Jesus the Son is dependent on the message/truth which believers have heard (and accepted) remaining in them. This formulation clearly echoes that of 1:1-4 (see the previous study), with its key use of the expression “from the beginning” (ap’ arch¢¡s), embued with theological and Christological meaning. The message about who Jesus is, which goes back to the very beginning—both of the proclamation of the Gospel and the Creation itself—will continue to be upheld by every true believer. We still do not know, at this point in the letter, precisely how the view of those who separated from the Community differs, only that, in the mind of the author, it contradicts the fundamental message of the Gospel.

Verse 25

“And this (truly) is the message which he gave about (this) to us—the Life of the Age.”

The expression “life of the Age [i.e. Age to Come]” is an eschatological idiom, signifying the future blessed life (in heaven) for the righteous, but which, in the Johannine writings, has special theological meaning: as the (eternal) Life which God possesses, and which He gives to His Son (Jesus), and, through him, to believers. Thus the message (angelía) is not merely the words of the Gospel that are proclaimed about Jesus, but the life-giving power and presence of Jesus (the Son) himself. An even clearer definition of “Eternal Life” along these lines is found in the Gospel (17:3; cf. also 20:31, etc). The compound noun epangelía, literally a message about something, is often used in the sense of what a person will do about something, i.e. a promise, and so the word is typically translated in the New Testament. Here it should be understood more generally, in terms of the (Gospel) message about Jesus—who he is (in relation to the Father), and what God has done through him—that believers have heard and accepted “from the beginning”.

Verse 26

“I write these (thing)s to you, about the (one)s making you stray (from the truth).”

Here, in spite of assurances to his readers that they are true believers, the author clearly recognizes the real (and present) danger that there are people causing members of the Community to go astray (vb. planáœ). He uses a present participle, indicating that this is active and ongoing at the time he is writing. As noted above, the author clearly wishes to convince his readers of the error of these people, and to avoid them, regarding them instead as false believers. The statement “I write these things” should be understood of the letter (1 John) as a whole—the purpose of writing was to warn his readers of these people who might make them go astray.

Verse 27

“And (as for) you, the anointing which you received from him, it remains in you and you do not hold (the) need that any (one) should teach you; but, as his anointing teaches you about all (thing)s, and is true and is not (something) false, (so) also, even as it taught you, you are to remain in it.”

This verse summarizes the previous instruction, functioning as a reinforcing exhortation to readers. The precise force of it depends on a minor, but significant, textual question involving the last three words. The verb ménete (again the important Johannine vb ménœ, “remain”) can be read as either a present indicative (“you [do] remain”) or an imperative (“[you must] remain”):

    • “even as it taught you, (so) you remain in it” (indicative)—i.e. one naturally follows as a consequence of the other for believers, the emphasis being on the work of the “anointing” (i.e. the Spirit)
    • “even as it taught you, (so) you must remain in it” (imperative)—the emphasis shifts to the believer, his/her response to instruction by the Spirit/Anointing, involving a willingness to remain in the Spirit’s teaching.

I believe that at least some measure of imperative force is intended, based on the importance of the message which the author is intending to convey to his readers, exhorting them to remain fully rooted in the Community and the view of Jesus Christ which the author affirms for the Community. I have sought to preserve this, while recognizing the textual ambiguity, by translating “you are to remain…”.

Should the final pronoun in the prepositional phrase (en autœ¡) be understood as a reference to the anointing (“in it“), or to the person (Jesus) who relates to the believer through the anointing (“in him“). On the basic assumption that the anointing essentially refers to the Spirit (a point to be clarified in upcoming studies), which is also the manifest presence of Jesus in and among believers, either translation would be acceptable. I believe that the immediate point of reference in the closing words, consistent with the sense of verse 27 as a whole, is to the anointing (i.e. the Spirit). The same question of translation, of course, comes up when rendering passages mentioning the Spirit—should the Spirit be referred to as “it” or “he”? It is largely a matter of preference, though there are theological implications also which should not be ignored.

I hope that the exegetical treatment of 1 John 2:18-27 above is helpful in elucidating the circumstances under which the author is writing. We may summarize this briefly as:

    • There has been a conflict (and split) in the Community, with certain members (and congregations?) separating from the rest.
    • These people hold a view of Jesus (as the Anointed One and Son of God) which is viewed as erroneous and/or incompatible with the Johannine Gospel message.
    • This view of Jesus is characterized as “denying” him, and/or speaking “against” him—thus the label of these people as “against the Anointed” (antichrist).
    • This aspect of their view of Jesus, and their willingness to separate from the rest of the Community, marks them as false believers.
    • To some extent, these people (and their view of Jesus) have influenced others in the Community, causing some to “go astray”. In spite of the author’s assumption, in his writing, that his readers are true believers, he clearly recognizes the danger that they may still be misled by the ‘false’ ones.

The views of these ‘false’ believers are further explained in the remainder of 1 John, and we will have occasion to study this in greater depth. However, next week, I wish to shift the focus a bit, moving from historical criticism to a particularly difficult and challenging theological aspect of the work—namely, the seemingly contradictory message presented in 1 John: that believers both are and are not able to sin, and that the true believer both does and does not commit sin. This is addressed at several points in the letter; we will begin with an examination of 2:28-3:10. I would ask you to read this passage carefully, bringing out for yourself any of the questions that naturally come up for Christians today; I expect you will find them addressed, in some fashion, in our study…next Saturday.

May 23: The Spirit in Luke-Acts (Pt 1)

Having discussed the Holy Spirit in the Lukan Infancy narrative in the previous daily note, today I will begin a short survey of how the theme/idea of the Spirit is used and developed throughout Luke-Acts. Luke has more specific references to the Spirit than any of the other Gospels (17/18 in Luke, compared with 6 in Mark, 12 in Matthew, and 15 in John), along with more than 50 occurrences in the book of Acts. These Spirit references can, I think, be divided into three basic categories:

    1. The Spirit comes upon people, including (and especially) the primary association with baptism.
    2. The Spirit fills people, usually in the context of inspired (prophetic) speech
    3. The Spirit leads/guides people, including passages which use the specific phrase “in the Spirit”

Like a developing musical motif, these three aspects are found in conjunction already in the early passages of the Gospel, in the Infancy narratives and at the beginning of Jesus’ ministry:

The Infancy narratives

    • The Holy Spirit comes upon Mary (Lk 1:35, “will come upon you”)
    • John and his parents are filled by the Holy Spirit (Lk 1:15, 41, 67); in the case of Zechariah and Elizabeth, this filling leads directly to an inspired (poetic) oracle
    • Simeon is led in the Spirit (Lk 2:27, cf. also vv. 25-26)

Similarly, at the beginning of Jesus’ ministry

    • The Holy Spirit descends upon Jesus at the baptism (Lk 3:22, cf. also 4:18ff)
    • Jesus is full of the Holy Spirit following the baptism (Lk 4:1a)
    • Jesus is led in the (power of the) Spirit (Lk 4:1b, 14)

I begin with the theme of the Holy Spirit coming upon Jesus and believers, etc. The first such reference is found in the Angel’s annunciation to Mary (Lk 1:35, cf. the previous note). This prophecy is similar in many ways to the declaration by Jesus in Acts 1:8, with each announcement holding a comparable place in the Gospel and Acts, respectively:

    • The Angel to Mary: “The Holy Spirit will come upon [e)peleu/setai e)pi] you”—which will result in the miraculous birth of Jesus
    • Jesus to his disciples: “you will receive…(at) the Holy Spirit’s coming upon [e)pelqo/nte$ e)pi] you” [i.e. when the Holy Spirit comes upon you]—which will result in the supernatural ‘new birth’ of the disciples (cf. Jn 1:12-13; 3:3-8)

Again, there is a clear parallel between Jesus and the disciples in the context of Baptism (Lk 3:16; Acts 1:5):

    • Jesus: “…the Holy Spirit stepping [i.e. coming] down in bodily appearance as a dove upon [e)pi] him”—baptism by John in water (Lk 3:22)
    • Disciples: “…tongues appeared as fire and sat (down) upon [e)pi] each one of them” (and they were all filled by the Holy Spirit)—baptism (by Jesus) in the Holy Spirit and fire (Acts 2:3-4)

For a detailed study of the Pentecost scene in Acts 2:1-4, cf. my earlier series of articles (to be posted here this coming Pentecost). On the saying that Jesus would baptize believers in the Holy Spirit (and fire), cf. this discussed in several of the previous notes. In addition to the association with baptism (i.e. the Spirit as water), there is also the fundamental association with anointing (i.e. the Spirit poured out on the chosen one[s] as oil). Luke gives greater emphasis to this than do the other Gospels, especially in the scene at Nazareth set at the beginning of Jesus’ ministry (Lk 4:14ff), where Jesus specifically identifies himself with the Anointed herald of Isaiah 61:1ff: “The Spirit of the Lord is upon [e)pi] me, for (the sake) of which He anointed [e&xrisen] me…” (Lk 4:18-21ff). This passage is central to the idea of Jesus as the Anointed One [Christ/Messiah] in early Gospel Tradition (cf. Lk 7:19-23; par Matt 11:2-6, note also Matt 12:18 citing a different Isaian passage [Isa 42:1-3]), as I have discussed in detail elsewhere. The anointing of Jesus with the Holy Spirit is tied to his Baptism in Acts 10:38.

These two motifs—water (baptism) and oil (anointing)—are also combined in the image of the Spirit being “poured out” on believers in the book of Acts. The primary passage, of course, is the Pentecost speech by Peter in which Joel 2:28-32 is quoted, especially the key phrase (doubled in poetic parallel):

I will pour out [e)kxew=] from my Spirit
—upon [e)pi] all flesh…
—(yes,) even upon [e)pi] my (male) slaves and upon [e)pi] my (female) slaves
I will pour out [e)kxew=] from my Spirit in those days…” (Acts 2:17-18 / Joel 2:28-29)

This language is repeated in Acts 2:33; 10:45. The gift of the Holy Spirit coming on believers is usually connected with baptism in some way throughout the narratives in Acts (see the wording in Acts 2:38), though clearly as a distinct event:

    • In Acts 8:12-17, believers receive the Spirit subsequent to being baptized, through the laying on of hands by the Apostles (vv. 15-17)—cf. also Acts 19:2-6.
    • In Acts 10:44-48 (and 11:15-16), the Spirit comes upon believers prior to their being baptized, following the preaching of Peter

In both of these passage the sudden, dramatic experience of receiving the Spirit is described with the verb e)pipi/ptw (“fall [down] upon”)—”as Peter was yet speaking these words, the holy Spirit fell upon [e)pe/pesen e)pi] all the (one)s hearing…” (Acts 10:44, cf. 11:15). As in the case of Mary and Jesus (cf. above), the coming of the Spirit “upon” [e)pi] believers indicates the presence and power of God which has come near, transforming their entire life and being. It should be understood as the first, primary stage—the first of the three motifs listed above. The presence of the Spirit upon a person is necessarily prior to the filling and inspired leading/guiding by the Spirit. We also see this illustrated (and prefigured) in the brief account of Simeon in Luke 2:25-27:

    • The Holy Spirit was upon [e)pi] him (v. 25)
    • A special revelation was given to him by [lit. under] the Spirit regarding the Messiah (Christ) (v. 26)
    • He came (i.e. was led) in [e)n] the Spirit into the Temple (v. 27), where he encounters the child Jesus
    • He utters a pair of (inspired) oracles, prophesying as to the child’s future (vv. 29-32, 34-35)