Tag: Sayings of Jesus

May 26: 1 John 1:5-7 (continued)

1 John 1:5-7, continued

In the previous note, the Gospel parallels to vv. 5-7 were noted—particularly the statements by Jesus in 8:12; 11:9-10 and 12:35, all of which utilize the same verb peripate/w (“walk about”) in the context of the same light-darkness contrast:

“I am the light of the world; the (one) following me shall not walk about [peripath/sh|] in the darkness, but shall hold the light of life.” (8:12)

“if one should walk about [peripath=|] in the day, he will not strike (his foot) against (a stone), (in) that [i.e. because] he sees (by) the light of this world; but if one should walk about [peripath=|] in the night, he does strike (his foot) against (a stone), (in) that [i.e. because] the light is not in [i.e. with] him.” (11:9-10)

“(For) yet a little time the light is in [i.e. with] you. You must walk about [peripatei=te] as you hold the light, (so) that darkness should not take you down; (for) indeed the (one) walking about [peripatw=n] in the darkness has not seen [i.e. does not know] where he leads (himself).” (12:35)

In many ways, Jesus’ saying in 8:12 is closest to vv. 5-7, particularly in regard to:

    • The essential predication of light as a Divine characteristic, identifying God the Father (and Christ the Son) with the Light:
      “God is [e)stin] light…” [v. 5]
      “I am [ei)mi] the light…” [8:12]
    • The use of the verb e&xw (“hold”), indicating what the true believer holds:
      —koinwni/a [“common-bond”], with God and with other believers [vv. 6-7]
      — “the light of life” (to\ fw=$ th=$ zwh=$) [8:12]
    • In the context of the prologue, we may note the formal parallel between the expression “the word [lo/go$] of life” (v. 1) and “the light [fw=$] of life” (8:12)

On the last point, I have previously discussed how, in a Johannine theological context, the noun koinwni/a and the expression “the word of life” both allude, however indirectly, to the presence of the Spirit. The same may be said of the expression “the light of life” in Jn 8:12. The Spirit is the basis of believers’ union with God (and with each other), and the Spirit is also the living (and life-giving) Word which the Son (Jesus) communicates to believers. Primarily, of course, the expressions “word of life” and “light of life” refer to the person of Jesus (the Son), but this person is ultimately present in and among believers through the Spirit. For more on this, cf. the recent articles and notes on the Paraclete-sayings in the  Last Discourse.

Turning briefly to the Gospel sayings in 11:9-10 and 12:35, the formal contrast between light and darkness is more focused, just as it is here in vv. 5-7. One may also note the specific wording of the light being in (e)n) believers, with the implied contrast, namely that the light is not in non-believers. On the surface, in Jesus’ illustrations, the preposition e)n would more naturally be translated “with” —since the basic image is of a person having a light at hand by which to walk. But I would take these as yet further instances of Johannine double-meaning in the discourse: viz., according to the deeper meaning of Jesus’ words, believers have the light in them, while it is absent in non-believers. Again, the abiding presence of this Divine Light is realized through the presence of the Spirit. To this point, there is little fundamental difference between Paul’s idea of believers walking about (same verb, peripate/w) “in the Spirit” (Gal 5:16; cf. Rom 6:4; 8:4) and the Johannine image of walking about “in the light”.

The final Gospel saying (in 12:35f), shares with 8:12 the idiom of “holding” (vb e&xw) the light. In the Johannine writings, this common verb repeatedly carries special theological significance, referring to the dynamic of believers holding (eternal) life within them, given to them by the Son (Jesus) through the Spirit—cf. 3:15-16, 36; 4:11, 32; 5:24, 26, 38-40; 6:40, 47, 53-54; 10:12; 14:21; 16:15, 33; 17:13; 20:31. In most of these references an association with the Spirit is either clearly indicated (by the context) or implied. Just as believers hold life, so they/we also hold all the attributes and characteristics of God—love, word, truth, etc.—indeed, believers hold God Himself (along with Jesus the Son) within themselves. The range of this thematic concept is expressed, repeatedly, by the use of the verb e&xw in 1 John: e.g., 2:1, 7, 20, 23; 3:3, 15; 4:16, 21; 5:10, 12-13; cf. also 2 John 9.

The statement in Jn 12:35 is punctuated by Jesus’ further declaration in v. 36a:

“As you hold the light, you must trust in the light, (so) that you may come to be sons of light.”

This introduces the familiar idea, in its distinctly Johannine form, of believers—those who trust in Jesus (“the light”)—being identified as children of God. In the common mode of expression, believers “come to be (born)” out of God, utilizing the verb of coming-to-be, genna/w. Here, the related verb of becoming, gi/nomai, is used, with little difference in meaning. The Johannine writings always use the neuter plural noun te/kna (“offspring,” i.e., children) in reference to believers, with the noun ui(o/$ (“son”), in the singular, reserved for Jesus. This is the only instance in the Johannine writings where believers are referred to as ui(oi/ (“sons”), cp. Rom 8:14-15ff; Gal 3:26; 4:5-6; cf. also Heb 2:10; Matt 5:9, 45; Lk 6:35; indeed, this is the only Johannine occurrence of ui(o/$ in the plural. The discrepancy is no doubt to be explained as the result of the Gospel writer inheriting (in established sayings of Jesus) a traditional expression (cf. Luke 16:8, and frequently in the Qumran texts, 1QS 1:9; 2:16; 3:13, 20-21, 24-25; 4:11; 1QM 1:1, 3, 9, 11, 13).

In any case, the wording in 12:36 is significant for the author’s thematic emphasis in 1 John, as he discusses the characteristics of true and false believers. The true believer manifests the light of God, while the false believer displays the darkness of the world which is opposed to God (and to His Son). As true believers “walk about in the light [e)n tw=| fwti/]” it is an indication that they are “in God” (in His light). The idiom itself is traditional, and likely alludes to Scripture passages such as Psalm 36:9; 56:13; 89:15, etc. The specific idea of God being “in light” may simply allude to the familiar imagery of the Divine Presence being surrounded by a luminous/shining aura of glory; or, possibly, a Scripture reference such as Psalm 104:2 may be in mind; of YHWH Himself as light, see esp. Isa 60:19-20. In terms of the Johannine theology, believers abide in God and God abides in them. God’s abiding presence is realized through the presence of His Son (“the true light,” 2:8), which, in turn, is realized through the Spirit. Thus, to say that believers are “in the light” implies that they/we are “in the Spirit” and are “in Christ” (to use the Pauline expression).

How does the author of 1 John understand what it means to “walk about” in light and in darkness, respectively? It seems clear, from the content of 1:5-2:17 as a whole, that he understands the verb peripate/w in much the same ethical-religious sense as Paul does, e.g., in Gal 5:16ff, with that memorable contrast between sinful “works of the flesh” and the holy “fruit of the Spirit”. However, the Johannine writings also have a very distinctive way of defining sin, and this informs the author’s use of the noun a(marti/a (and verb a(marta/nw) throughout. The difficulties surrounding this usage in 1:8-10, when compared with other passages in 1 John, continues to be much discussed and debated among commentators. What is most important, however, and what takes first position in the author’s line of argument, is the statement in verse 7b that

“…the blood of Yeshua His Son cleanses us from all sin.”

Whatever the precise relationship between the (true) believer and sin (a(marti/a), as understood by the author, believers are cleansed “from all sin” by the “blood” of Jesus—that is, as a result of his sacrificial death (cf. Jn 1:29). The cleansing power of Jesus’ “blood” is communicated to believers spiritually, through the presence of the Spirit; in an earlier note, I argued for this line of interpretation of 1:7, in light of certain passages in the Gospel—most notably, the ‘eucharistic’ portion of the Bread of Life Discourse (6:51-58, in relation to v. 63), and in the distinctive Johannine presentation of (traditional) details surrounding Jesus’ death (19:30, 34); cf. also the traditional idea of Jesus baptizing believers “in the Spirit” (1:33), with its obvious connotation of cleansing (from sin).

In the next daily note, I will explore in a bit more detail what the author says regarding sin in vv. 8-10ff.

Spiritualism and the New Testament: John: The Paraclete (4)

(The first Paraclete-saying [14:16-17] was discussed in the part 1 of this article; the second saying [14:25-26] in part 2.; the third [15:26-27] in part 3.)

Saying 4-5: John 16:7-15

The final Paraclete-saying(s) are found in the third (and final) discourse-division of the Last Discourse; on which, cf. again my outline:

    • 3:31-38—Introduction to the Discourse (cf. above)
    • 14:1-31—Discourse/division 1—Jesus’ departure
      • The relationship between Jesus and the Father (vv. 1-14)
      • Jesus’ Words for His Disciples (vv. 15-31)
    • 15:1-16:4a—Discourse/division 2—The Disciples in the World
      • Illustration of the Vine and Branches: Jesus and the Disciples (vv. 1-17)
      • Instruction and Exhortation: The Disciples and the World (15:18-16:4a)
    • 16:4b-28—Discourse/division 3—Jesus’ departure (farewell)
      • The Promise of the Spirit (vv. 4b-15)
      • Jesus’ Departure and Return (vv. 16-24)
      • Concluding statement by Jesus on his departure (vv. 25-28)
    • 16:29-33—Conclusion to the Discourse

The theme of the third discourse, as I define it, is the departure of Jesus and his farewell to his disciples. In many ways, this has been the theme of the Last Discourse as a whole, but is especially emphasized here. In the central section of the discourse (vv. 16-24), Jesus discusses his departure and return. The context of the preceding vv.4b-15, which contain the Paraclete-saying(s), makes clear that he is referring to his ultimate departure (back to the Father) and subsequent (eschatological) return. During this period, he will be present with the disciples (and all other believers) through the Spirit.

Some commentators would demarcate two distinct sayings in vv. 7-15 (in which case, these would be sayings # 4 and 5); however, in my view, it is better to treat vv. 7-15 here as a single unit—treating it as a more complex and expansive single Paraclete-saying. Even so, structurally, we may divine this section of the discourse into three parts:

    • The Promise of the Spirit (vv. 4b-15)
      • Initial statement by Jesus on his departure (vv. 4b-7a)
      • The Coming of the Spirit (vv. 7b-11)
      • Concluding statement by Jesus on his departure (vv. 12-15)

The Paraclete-saying covers the final two parts, anchored by the central reference (vv. 7b-11) to the coming of the Spirit (Paraclete). These verses have proven to be the most difficult to interpret of all the Paraclete-sayings, and among the most difficult portions of the Last Discourse as a whole. For this reason, I discuss vv. 7b-11 in detail through a set of supplemental (exegetical) daily notes.

As noted above, the Paraclete-saying must be understood in the immediate context of Jesus’ impending departure (back to the Father), vv. 4b-6. Because Jesus will no longer be physically present with the disciples, his continued presence must be spiritual—realized through the Spirit. In this regard, Jesus declares in v. 7 that it is actually beneficial for the disciples that he leaves them (physically):

“But I relate to you the truth: it bears together (well) for you that I should go away; for, if I should not go away, (then) the (one) called alongside [para/klhto$] will not come toward you…”

The verb sumfe/rw literally means “bear together”; in English idiom, we might say, things “come together” for a person’s advantage, suggesting a convergence of beneficial circumstances. Jesus will be able to minister to believers, in perpetuity, through the Spirit, in ways that he simply could not do within the limited scope of his earthly ministry. And, indeed, his departure (back to the Father) is required for the coming of the Spirit:

“…but if I (do) travel (off), I will send him toward you.”

The Spirit comes from God the Father, and Jesus (the Son) must request and receive the Spirit from the Father so as to be able to send it along to the disciples (and other believers). Verse 7 here continues the progression of the prior sayings in this regard (note the shift of focus from the Father to the Son):

    • The Father gives the Spirit, at Jesus’ request (14:16)
      • The Father sends the Spirit in Jesus’ name (14:26)
        • Jesus sends the Spirit from the Father (15:26)
          • Jesus (the Son) sends the Spirit (16:7b)

Elsewhere in the Gospel, it is clearly indicated (or alluded to) that Jesus gives the Spirit to believers (1:33; 7:37-39, cp. 4:10-15; 6:51, 63; 19:30, [34]; 20:22), even though the Father is the ultimate source of the Spirit (cf. 3:34-35; 4:24; 6:32; 17:8ff).

As in the first and third Paraclete-sayings, the “one called alongside” (para/klhto$) is referred to by the title “the Spirit of truth”. In discussing the third saying (cf. Part 3), I mentioned that here “truth” (a)lh/qeia) refers principally, and most specifically, to the truth about who Jesus is. This Christological emphasis continues here in the final saying. However, the emphasis is expressed in a curious way, especially in comparison to the rather straightforward reference in 15:26 to the Spirit as a witness about (peri/) Jesus (“about me [peri\ e)mou]”). Here is how the matter is stated in v. 8:

“and, (hav)ing come, that (one) will show the world (to be wrong), about a(marti/a, and about dikaiosu/nh, and about kri/si$.”

I have discussed this verse in a recent note, which I would recommend reading before continuing with this article.

The verb e)le/gxw has the basic meaning of “expose, show (to be wrong)”. The Spirit will show the world (o ( ko/smo$)—that is, the current world-order, dominated by sin and darkness—to be wrong about (peri/) three things in particular:

    • a(marti/a (“sin”) [v. 9, note]
    • dikaiosu/nh (“right[eous]ness”) [v. 10, note]
    • kri/si$ (“judgment”) [v. 11, note]

As the parallel with 15:26 suggests, the Spirit’s witness “about” (peri/) these things is fundamentally Christological—that is, it relates to, and is defined by, the witness about Jesus (“about me”). This is expounded in vv. 9-11, where the Spirit’s role in relation to each of the three terms of the triad in v. 8 is explained. I have discussed these verses in detail in the supplemental notes (cf. the links above), so I will be giving only a summary of that analysis here.

    • a(marti/a (“sin”)—Sin is defined, not as the world understands it, in a conventional ethical-religious sense, but principally in terms of trust (pi/sti$) in Jesus. From the Johannine theological standpoint, the great (and unforgivable) sin, of which the “world” is guilty, is an unwillingness to trust in Jesus as the Son of God.
    • dikaiosu/nh (“right[eous]ness”)—Again, true righteousness is not as the world understands or realizes it, but defined entirely by the righteousness of God (the Father) Himself, which is shared by, and manifest in, the person of the Son (Jesus). This righteousness follows the Son, in his exaltation and return to the Father, being otherwise invisible and hidden to the world. Only through the Spirit is this righteousness (of Father and Son) manifest, to believers.
    • kri/si$ (“judgment”)—The world also fails to understand the true nature of God’s judgment, in two main respects: (1) it is not limited to a future time, but is realized in the present; and (2) one experiences judgment based on whether one trusts and accepts the witness of who Jesus is. Those who trust in Jesus have already passed through the Judgment, while those who do not trust have, in a sense, already been judged (and condemned). Jesus may seem himself to have been judged by the world, under its authority, through his suffering and death; however, in reality, it is the world and its “Chief” (the Devil) that have been judged.

This witness by the Spirit, though it shows the world to be wrong, is directed primarily to the disciples (and other believers). This is clear from what follows in verses 12-15 (cf. the recent note). The theme of the Spirit’s teaching role is brought back into focus, from the earlier saying in 14:25-26 (cf. Part 2). The Spirit will continue Jesus’ role as teacher, continuing to teach believers (v. 12). The title “Spirit of truth [a)lh/qeia]” is particularly significant here, as Jesus declares that the Spirit with lead believers on the way [vb o(dhge/w] “in all the truth” (e)n th=| a)lhqei/a| pa/sh|). This association between the Spirit and truth reflects an important Johannine theme; indeed, the author of 1 John goes so far as to declare that “the Spirit is the truth” (5:6).

On the one hand, the Spirit becomes an additional link in the chain of relation: Father-Son-Believers. The Father gives to the Son, and the Son, in turn, gives to believers. He gives the Spirit to believers, and then, through the Spirit, he continues to give to believers. Thus, he gives the Spirit the words to speak, and the Spirit speaks, in Jesus’ name and on his behalf, to believers. This continues an important Johannine theme regarding the Son speaking the words of the Father (cf. the references in the supplemental note on vv. 12-15). The Son speaks only the words which he hears, and is given, by the Father. Jesus responds as a dutiful son, following his father’s example—he says (and does) what he hears (and sees) the Father saying (and doing).

At the same time, the Son (Jesus) is personally present with (and within) believers through the Spirit. It is truly he who speaks in and among believers. In this way, Jesus is able to continue teaching believers, as he still has “many (thing)s” to speak. Some commentators would limit this dynamic, applying it only to the original disciples. However, in my view, such a restriction distorts the message of the Last Discourse as a whole, and would contradict the thrust of the Johannine theology. In 1 John 2:20, 27, for example, which will be discussed in the next article of this series, it is rather clearly expressed that the Spirit continues to teach believers. This is an important aspect of Johannine spiritualism, and it will be explored further, and in considerable detail, in the studies on 1 John.

In verses 14-15, the Paraclete-sayings reach their theological (and Christological) conclusion, restating several fundamental Johannine themes. First, there is the contextual theme (in v. 14) relating to the exaltation of Jesus, utilizing the key-verb doca/zw (“show/give honor”). The “lifting up” and honoring of Jesus begins with his Passion (12:23, 28; 13:31-32; 17:1) and concludes with his receiving of the Spirit to give/send to believers. This entire process of exaltation, as expressed in the Johannine Gospel narrative, is characterized by the verb doca/zw (cf. 7:39; 12:16).

Second, the exaltation of Jesus is part of a more fundamental (and essential) dynamic relationship between Father and Son (on the use of doca/zw in this context, cf. 8:54; 14:13; 15:8; 17:1, 4-5). As noted above, the Spirit now becomes part of the fundamental chain of relation: the Father gives to the Son, who then gives to the Spirit, and the Spirit, in turn, now gives to believers.

Finally, the climactic verse 15 summarizes the core Johannine theological-Christological message (cf. especially 13:34-35; 17:7ff). As the Son sent to earth by God the Father, Jesus receives “all things” from the Father, so that he is able to give them, in turn, to believers. The Spirit is the foremost of what the Father gives to the Son, and which also the Son gives to believers. Through the Spirit, the Son will continue to give to believers. The focus is principally on Jesus’ words, his teaching, that he gives to believers; however, the theological formulation of the statement in v. 15 is more comprehensive than that. The Spirit receives from that which belongs to the Son—from the “all things” that the Father gives to the Son.

As a last point, the thematic emphasis of the great Prayer-Discourse of chapter 17 is also foreshadowed here, with an allusion to the unity between Father and Son: “all (thing)s, as (many) as the Father holds, are mine…”. In the Father’s giving to the Son, the Son shares in what belongs to the Father. Similarly, there is an allusion to believers’ unity with the Son (and the Father), since, through the Spirit, we (as believers) come to share in the things that belong to the Son. We must, however, emphasize again here that the communication of this to us takes place through the idiom of speaking and witnessing. The Spirit receives from what belongs to the Son and gives it forth as a message (vb a)nagge/llw) to us. The verbal aspect of this spiritual witness remains prominent throughout the Johannine writings, and is central to the Johannine spiritualism.

In the next article of this series, we shall begin to examine how the Johannine beliefs regarding the Spirit, as expressed in the Gospel, were realized in the wider Community. For this, we turn to the Johannine Letters, especially the work known as 1 John.

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.

May 15: John 16:11

John 16:11

In verse 11, we have the third (and final) item of the triad in the Paraclete-saying of v. 8:

“that (one) will show the world (to be wrong)…about judgment [kri/si$]”

In the previous notes on v. 9 and 10, two key points were established: (1) the Spirit will show the world to be wrong in its understanding (of sin and righteousness), and that (2) the true nature of sin and righteousness is to be understood in Christological terms—that is, in relation to Jesus’ identity as the Son sent (from heaven) by God the Father. The same two points apply to the final statement regarding judgment (kri/si$).

The noun kri/si$ fundamentally refers to a separation, often in the sense of discerning or making a decision about something. It is typically translated “judgment”, either in this general sense, or within the specific legal-judicial context of a decision rendered in a court of law (by a judge). For the most part, in the Gospel of John, as throughout the New Testament, kri/si$ specifically refers to the coming end-time (eschatological) Judgment, when God will judge the world, punishing humankind for its wickedness.

The noun occurs 11 times in the Gospel (out of 47 NT occurrences), and once in 1 John (4:17); the related verb (kri/nw) occurs 19 times in the Gospel, but not in the Letters. Occasionally, the more general sense of judgment is intended (cf. 7:24), or kri/si$/kri/nw is used in an ordinary legal-judicial context (7:51; 18:31); however, as noted above, primarily the reference is to the coming end-time Judgment (see esp. 5:29-30; 12:31, 48; 1 Jn 4:17).

Even though the eschatological context is primary, this is presented in a very distinctive way in the Gospel Discourses. At several points, we find signs of what is called “realized” eschatology—that is, the idea that end-time events, such as the resurrection and the Last Judgment, are understood as having, in a sense, already occurred, being realized in the present. This does not mean that the Gospel writer (or Jesus as the speaker) denies a future fulfillment, but only affirms that it is also fulfilled in the present. This is seen most clearly in the chapter 5 Discourse, where the resurrection is defined, not simply as a future event, but as realized in the present, through the presence of the Son of God (Jesus)—vv. 25ff; cp. 11:25-26. In terms of salvation from the coming Judgment, this is realized for believers (in the present), through their/our trust in Jesus:

“the (one) hearing my word, and trusting in the (One hav)ing sent me, holds (the) life of the ages [i.e. eternal life], and does not come into judgment, but has stepped over, out of death, (and) into life.” (5:24)

If believers are saved from judgment in the present, through trust, then unbelievers correspondingly come under God’s judgment, having the judgment (already) passed against them (in the present), through their lack of trust. The key passage alluding to this is 3:19-21; cf. also 9:41; 15:22-24. In the wider Gospel tradition, the end-time period of distress, seen as the beginnings of the Judgment, commences with the suffering and death of Jesus (see, e.g., Mark 14:38-41 par, and the context of the “Eschatological Discourse” [chap. 13 par]). The Johannine tradition evinces the same basic eschatological view, and this is confirmed by Jesus’ declaration in 12:31, and is strongly implied throughout the Last Discourse.

The explanation of the Paraclete-saying in v. 8 concludes with the words of Jesus in v. 11:

“…and about judgment, (in) that the Chief of this world has been judged”

The perfect tense of the verb kri/nw (ke/kritai, passive, “he has been judged”) indicates a past event, the effect of which continues in the present. The implication is that the “chief of this world” has already been judged, just as believers have already passed through [perfect form of the vb metabai/nw] the Judgment (5:24, cf. above).

The expression “the chief of this world” (o( a&rxwn tou= ko/smou tou=tou) occurred earlier the 12:31 declaration:

“Now is (the) judgment of this world, now the Chief of this world shall be cast out!”

The idea expressed is very close to that here in v. 11: “shall be cast out” (future tense) is parallel with “has been judged” (perfect tense). Essentially the same expression was used earlier in the Last Discourse, at the close of the first discourse (14:30f):

“Not much more shall I speak with you, for the Chief of the world comes, and he does not hold anything on me, but (this is so) that the world would know that I love the Father, and, just as He laid on me (a duty) to complete, so I do (it).”

This is a rather complicated way for Jesus to refer to his impending suffering (and death). The approach of the “Chief of the world” signifies the world’s role, under the dominion of its “Chief”, in putting Jesus to death. The point is strongly made that this does not mean that the world (or its Chief) has any power over Jesus, or has anything incriminating on him (deserving of death)—cf. Jesus’ words to Pilate in 19:11, and note the emphasis in 10:18. In his own way, Pilate is one of the world’s “chiefs”, though ultimately subservient to the dominion/control of its main Chief (the Devil). Jesus’ suffering and death will happen so that everyone (“the world,” in a more generic sense) will know of the love between Father and Son, and that the Son (Jesus) is simply fulfilling the duty and mission given to him by the Father.

In speaking of the “coming” of the world’s Chief, coinciding with the onset of Jesus’ Passion, one is reminded of the Synoptic Garden scene, when Jesus announces to his close disciples that “the hour (has) come [h@lqen h( w%ra]” (Mark 14:41 par; cp. Jn 12:23, 27 in connection with v. 31). In the Lukan version (22:53), this declaration is given more vivid and personal form:

“…but this is your hour, and the authority [e)cousi/a] of darkness”

In many ways, this language approaches the Johannine theme of the world’s opposition to Jesus; the plural “you” essentially refers to those people, hostile to Jesus, who belong to the current world-order (ko/smo$) of darkness and evil. Functionally, they are servants of the Devil, the “Chief” of the world.

According to the world’s view of things, Jesus was judged and punished by the world’s authority; yet this view of judgment (kri/si$) is decidedly wrong. Jesus’ suffering and death actually marks the beginning of his exaltation—of his being “lifted up” (as the Son of God) in glory. While it might appear as though Jesus was judged, it was actually the world (and its Chief) that underwent judgment. This is the true nature of judgment that the Spirit will bring to light, exposing the false understanding of the world. Jesus himself declared the true situation at the close of the Last Discourse (16:33):

“…in the world you have distress, but you must take courage, (for) I have been victorious (over) the world!”

Again a perfect tense form (neni/khka, “I have been victorious”) shows how the future (eschatological) event of the Judgment is realized in the present. That Jesus’ victory over the world includes the “Chief of the world” —something already alluded to in 12:31—is confirmed by the author of 1 John:

“Unto this [i.e. for this purpose] the Son of God was made to shine forth [i.e. appear on earth], that he should dissolve [i.e. destroy] the works of the {Devil}.” (3:8)

The mission of the Son on earth, culminating in his death, had the purpose (and effect) of destroying the ‘works’ (implying dominion/control) of the Devil. This is another way of stating that, with the death of Jesus, the “Chief of the world” has been judged.

Another way that the world is wrong about judgment relates to the future expectation of the end-time (Last) Judgment. The conventional religious view was that only at the end time, in the future (however immediate or far off), would God judge the world—judging human beings for their ethical and religious behavior. In two respects, the Gospel of John presents a very different perspective on the great Judgment: (1) the Judgment is effectively realized in the present, based on whether or not one trusts in Jesus (as the Son of God), and (2) people are judged ultimately, and principally, on their response to the witness regarding Jesus identity (as the Son). This ‘realized’ eschatological emphasis in the Johannine writings (esp. the Gospel) was discussed above, but it is worth mentioning again here. Point (2) has already been addressed in the prior notes (on v. 9 and 10), but, in this regard, the Christological emphasis of the Paraclete-saying cannot be overstated.

In the next daily note, our analysis of vv. 8-11 will be summarized, along with some exegetical comments on the following vv. 12-15.

May 13: John 16:10

John 16:10

Verse 10 highlights the second noun of the triad in v. 8 (cf. the prior note)—dikaiosu/nh:

“and that (one) will show the world (to be wrong)…about dikaiosu/nh…”

On the contextual meaning of the verb e)le/gxw, here translated as “show (to be wrong)”, cf. the prior note.

The Spirit will show the world to be wrong about dikaiosu/nh. This noun literally means “right-ness”, the closest approximation for which in English is “righteousness”, though in certain instances “justice” is perhaps a more appropriate translation. The noun is relatively rare in the Johannine writings; it occurs only here (vv. 8, 10) in the Gospel, and three times in 1 John.

The usage in 1 John may help to elucidate the meaning of the word in the Gospel. The context within the statements of 2:29, 3:7 and 10 is very similar:

“If you have seen that He is right(eous) [di/kaio$], (the) you know also that every (one) doing right(eous)ness [dikaiosu/nh] has come to be born out of Him.” [2:29]
“(Dear) offspring, let no one lead you astray: the (one) doing right(eous)ness is right(eous), just as that (One) is right(eous).” [3:7]
“In this is made to shine forth the offspring of God and the offspring of the {Devil}: every (one) not doing right(eous)ness is not out of God…” [3:10]

Righteousness is clearly related to the characteristic of God the Father as righteous (di/kaio$), an attribute that is also shared by the Son (Jesus), cf. 1:9; 2:1. Believers who are united with the Son (and thus also the Father) through the Spirit, likewise share this characteristic. And so, they will do what is right, following the example of Jesus (and of God the Father). In so doing, they will demonstrate that they have been ‘born’ of God.

This strong theological usage, within the Johannine idiom, informs the use of dikaiosu/nh here in the Paraclete saying (16:8): “that (one) [i.e. the Spirit] will show the world (to be wrong) about right(eous)ness [peri\ dikaiosu/nh$]”. Jesus expounds what is meant by this in verse 10:

“…and about right(eous)ness, (in) that I lead (myself) under toward the Father and not any (more) do you look at me”

On the surface, Jesus simply re-states what he has been saying throughout the Last Discourse—that he will soon be going away, back to the Father. This is most frequently expressed by the verb u(pa/gw, which literally means something like “lead (oneself) under,” i.e., going ‘undercover,’ disappearing, often used in the more general sense of “go away, go back”. It occurs quite often in the Gospel of John (32 times out of 79 NT occurrences), where it typically is used, by Jesus, to refer to his departure back to the Father. Properly construed, this ‘going away’ is part of the process of Jesus’ exaltation, of his being “lifted up” —a process that begins with his death, and ends with his return to the Father. The references to Jesus’ departure have a dual-meaning in the Last Discourse, referring to both ends of that spectrum.

The verb qewre/w, one of several key verbs in the Gospel expressing the idea of seeing, also has a double-meaning. It denotes “looking (closely) at” something (or someone), and occurs 24 times in the Gospel (out of 58 NT occurrences). Theologically it can signify seeing Jesus, in the sense of recognizing his true identity (as the Son sent by the Father), cf. 12:45, etc; yet, it also can refer to simple (physical) sight. Throughout the Last Discourse, there is conceptual wordplay between both of these meanings, and, not coincidentally, the references relate contextually to the Paraclete-sayings—14:17, 19; 16:16-17, 19. Here, qewre/w refers principally to the idea that Jesus will no longer be visible to the disciples, because he will no longer be physically present with them.

The context of the Spirit’s witness against the world here makes the similar language in 14:19 quite relevant:

“Yet a little (longer), and the world will not look at [qewrei=] me any (more); but you will look at [qewrei=te] me, (and in) that I live, you also shall live.”

Jesus seems to be alluding to his resurrection (and return to the disciples) after his death, when people will (for a time) not see him. However, the theological meaning of qewre/w is also prevalent—i.e., the “world” will not see Jesus (especially in his death) for who he truly is, the Son of God; but the disciples will recognize and trust in him.

This brings us to the statement in 16:10, which has always been something of a puzzle. Commentators have found difficulty in explaining how Jesus’ explanation relates to the Paraclete saying. How does the Spirit show the world to be wrong about righteousness specifically because (o%ti) Jesus departs to the Father (and the disciples can no longer see him)?

In the previous note (on v. 9), I mentioned how the Spirit’s role in exposing (vb e)le/gxw) the world “about sin”, refers, not only to the world’s actual sin (of unbelief), but to its understanding of the nature of sin. As I have discussed, in the Johannine writings sin refers principally to the great sin of failing/refusing to trust in Jesus, of not recognizing his identity as the Son sent from heaven by God the Father. I would argue that the nature of righteousness (dikaiosu/nh) has a similarly Christological orientation in the Johannine writings.

This would seem to be confirmed by the references in 1 John, discussed above. Jesus (the Son) is righteous (di/kaio$), just as the Father is righteous—he shares the same attribute with the Father. True righteousness, thus, is not as the world understands it—in conventional ethical and religious terms—but, rather, in terms of Jesus’ identity as the Son, who manifests and embodies the truth of the Father. Thus, the emphasis here in v. 10—as, indeed, it is throughout the Last Discourse—is on Jesus’ return to the Father. His return, to his heavenly/eternal place of origin, provides the ultimate confirmation of his identity as the Son (and Righteous One) of God.

It is also possible that there is an allusion here to a ‘false’ righteousness possessed (and valued) by the world, which corresponds precisely with their great sin (of unbelief). In this regard, it is worth noting several instances in the LXX and NT, where dikaiosu/nh is used in a negative sense, or where such is implied—Isa 64:6; Dan 9:18; Rom. 10:3; Phil. 3:6-9; one may also mention the implicit contrast between the righteousness of the “scribes and Pharisees” and that of Jesus’ faithful disciples (Matt 5:20). Cf. the article by D. A. Carson, “The Function of the Paraclete in John 16.7-11”, Journal of Biblical Literature [JBL] 98 (1979), pp. 547-66 [esp. 558-60].

It is fair to say that the Spirit will both prove the world to be wrong in its understanding of true righteousness, and will expose the false righteousness that it holds. The connection with the disciples not being able to see Jesus—meaning Jesus will no longer be present alongside them physically—may be intended, in a subtle way, to emphasize the invisible nature of true righteousness. It is hidden to the world, and to people at large, since it is manifest principally through the Spirit. Only true believers can participate in this righteousness, through spiritual union with the Son (Jesus) and the Father. The effect and evidence of righteousness may be visible to all (cp. the saying in 3:8), but its true nature is invisible, being spiritual in nature, just as God Himself is Spirit (4:23).

May 11: John 16:8 (continued)

John 16:8, continued

Continuing the discussion from the previous note, there are two points related to verse 8 that need to be addressed:

    1. The use of the word ko/smo$ (“world”), specifically in regard to the special Johannine theological usage of the term, and
    2. The parallelism between the prepositional triad (“about sin…”) and the earlier “about me” (i.e., about Jesus, the Son) in the third Paraclete-saying.
1. Use of the word ko/smo$

The noun ko/smo$ is very much a Johannine keyword. It occurs 78 times in the Gospel, 23 times in 1 John, and once in 2 John (as well as 3 in the book of Revelation)—more than half of all New Testament occurrences (186). Beyond this, the word is used in a very distinctive way in the Johannine writings. While ko/smo$ is sometimes used in the ordinary geographic sense—of earth as the place (and plane of existence) where human beings reside—more often it has a pointed ethical-religious meaning. The “world” represents the domain of darkness and evil that is opposed to God. This decidedly negative sense of the word is part of a pronounced dualism in the Johannine writings—light vs. darkness, above vs. below, etc.

In actuality, the two aspects of meaning—geographic (neutral) and ethical-religious (negative)—are closely related. At some points in the Gospel, the two aspects are blended together (e.g., 1:9-10), or the author/speaker makes use of wordplay, shifting between the two meanings (e.g., 3:16-17, 19; 17:13-14ff). The noun ko/smo$ is especially prominent in the Last Discourse, where it occurs 19 times, and the chapter 17 Prayer-discourse where it occurs nearly as often (18 times).

The negative meaning dominates the Last Discourse, especially in 15:18-19 (prior to the third Paraclete-saying [vv. 26-27]), where the emphasis is on the world’s hatred of the disciples (believers), because they represent Jesus, speaking and acting in his name. The Last Discourse assumes an eschatological worldview, anticipating a persecution of believers that is part of the end-time period of distress (cp. Mk 13:9-11 par, and note the reference to the Spirit in v. 11).

The noun ko/smo$ is usually translated “world”, but would perhaps be more accurately rendered “world-order.” The fundamental denotation of ko/smo$ refers to the order and arrangement of the created world. In terms of the negative, dualistic meaning of ko/smo$ in the Johannine writings, this can be understood as referring to the current arrangement of things—the way they function and operate—in a domain and mode of existence dominated by sin and darkness, led by the world’s Chief, the Devil (14:30; 16:11).

This “world” was referenced in the first Paraclete-saying (cf. Part 1), in 14:17, where the point was made that the world cannot see (that is, know and recognize) the Spirit, which means that it also cannot see Jesus—that is, cannot recognize the truth of who he is. There is a bit of conceptual wordplay by Jesus in verse 19. He states that, very soon, the world will no longer see him. This refers, on one level, to his impending death and departure (to the Father); but, on a deeper level, it alludes to the fact that the world cannot recognize and accept his identity as the Son of God. This is why the world also cannot recognize or accept the Spirit. Believers, by contrast, both “see” Jesus and the Spirit; in the latter case, they/we also can recognize the continuing presence and activity of Jesus through the indwelling Spirit.

2. The peri/-prepositional triad in verse 8

In the third Paraclete-saying (15:26f, Part 3), the function of the Spirit is to give witness about (peri/) Jesus. Here, in the final saying, there is a similar (parallel) prepositional expression serving as the indirect object of the verb:

    • “about me” (peri\ e)mou=)
    • “about [peri/] a(marti/a and
      about [peri/] dikaiosu/nh and
      about [peri/] kri/si$“

The parallelism strongly indicates that this triad must be understood in terms of the Spirit’s witness about Jesus—that is, the truth about who he is.

The relation between the second and third Paraclete-sayings makes clear that the Spirit’s witness about Jesus is directed to the disciples (believers); and, yet, in a secondary way, it is also directed at the world, since the Spirit’s witness enables believers also to give witness (to the world) regarding the truth of who Jesus is. This shift of focus to the world is expressed here in the final saying, where the Spirit’s function of exposing darkness/evil and showing (people) to be in the wrong, is directed at the world (ko/smo$). This meaning of the verb e)le/gxw was discussed in the previous note.

I have left the three terms of the triad untranslated above. The first noun, a(marti/a, has a straightforward meaning (“sin”); and yet, the Johannine writings present a very distinctive emphasis regarding the true nature and primary significance of sin (a(marti/a). This will be discussed in the next daily note, on verse 9.

The second noun, dikaiosu/nh, is more difficult to translate. Fundamentally, it means something like “right-ness”, but is usually rendered in English as “righteousness”. This is certainly the translation when the noun is used in a religious-ethical context; however, when a social or judicial context is being emphasized, then the translation “justice” is preferred. This creates a problem for translators, since “righteousness” and “justice” have very different significance and points of reference in English. In the note on verse 10, I will discuss how dikaiosu/nh should be understood (and translated) here.

Interestingly, dikaiosu/nh is something of a rare word in the Johannine writings. It occurs only here (vv. 8 and 10) in the Gospel, and just 3 times in the Letters (1 Jn 2:29; 3:7, 10).

The final noun is kri/si$, which is usually translated “judgment”. The fundamental meaning is of a separation that is made, usually in the sense of a person discerning or making a decision (cf. 7:24). It is frequently used in a judicial context, of judging a case and rendering judgment. In the Gospel of John, as in the rest of the New Testament, kri/si$ refers primarily to the end-time (eschatological) Judgment, when God will judge the world. This is certainly the focus in 5:22-30, where kri/si$ occurs 5 times, as also in 12:31. However, the Johannine writings (including the Gospel Discourses) demonstrate a pronounced ‘realized’ eschatology. By this is meant a tendency to view the end-time events as having (in a sense) already taken place for believers, being realized for them now, in the present, through the Spirit. This does not negate the idea of a future fulfillment (cp. 5:24 with vv. 29-30); it only affirms a spiritual fulfillment in the present.

At several points in the Discourses, Jesus alludes to the idea that the Judgment (kri/si$) takes place in the present—believers in Christ have already passed through the Judgment (5:24), while those who are unwilling/unable to believe have, in a sense, already been judged by their unbelief (3:19; cf. 12:31, 48). This Johannine use of the judgment-motif is important for understanding the significance of kri/si$ here in the Paraclete-saying. This will be discussed further in the note on verse 11.

May 10: John 16:8

John 16:8-11

This set of daily notes, on John 16:8-11, is supplemental to the current articles on the Paraclete-sayings in the Johannine Last Discourse, part of the series “Spiritualism and the New Testament,” focusing on the Johannine writings. Verses 8-11 are part of the final Paraclete-saying (vv. 7b-15), which comprises the first section of the third (and final) discourse division (16:4b-28) of the Last Discourse.

The para/klhto$ (parákl¢tos), literally “(one) called alongside,” is referred to by the title “Spirit of truth,” as also in the first (14:17) and third (15:26) sayings. As I have discussed, in the Johannine theological context, “truth” (a)lh/qeia) refers principally, and most specifically, to the truth about who Jesus is. This Christological emphasis came out clearly in the third saying (cf. the discussion in Part 3), where the role of the Spirit is as a witness (vb marture/w) about (peri/) Jesus (“about me [peri\ e)mou]”). This witness-motif, with the emphasis on the Spirit as a witness, is further expounded here in the final saying, where the key statement regarding the Spirit’s role is given in verse 8.

John 16:8

“…and, (hav)ing come, that (one) will show the world [ko/smo$] (to be wrong), about a(marti/a, and about dikaiosu/nh, and about kri/si$.”

The Spirit’s witness here is described by the verb e)le/gxw, which has a relatively wide semantic range and can be difficult to translate with precision. The original denotation of this verb is something like “bring into contempt, expose to shame”. In the LXX and the New Testament, however, two specific contextual aspects of meaning are emphasized: (1) the judicial aspect of proving someone to be wrong (or guilty), in the sense of convicting and judging/condemning, etc; and (2) the disciplinary aspect of rebuking or chastising a person for their wrongdoing, or ‘convicting’ someone of sin, etc, with the hopes of bringing the person to repentance.

All of these aspects relate generally to the idea of exposing a person, and/or showing them to be in the wrong. In translating e)le/gxw here in verse 8, I have kept to this general meaning, which, I believe, also best captures the sense of the verb as it is used in context. This would seem to be confirmed by the other occurrences of e)le/gxw in the Johannine writings (here in the Gospel, 3:20; 8:46).

Thus, the Spirit will expose the world, and show it to be in the wrong. Jesus’ words in 3:20 are instructive in this regard:

“For every (one) doing base (thing)s hates the light, and does not come toward the light, (so) that his works should not be shown (to be evil) [e)legxqh=|].”

Jesus’ use of the light-motif clearly indicates that the idea of exposing evil (i.e., of it being exposed by the light) is in mind with the use of e)le/gxw. Since the “light”, in this case, is the truth about who Jesus is—viz., the pre-existent Son (and Light) sent into the world by the Father (v. 19; cf. also 1:4-9; 8:12; 9:5; 11:9-10; 12:35-36, 46)—the usage of e)le/gxw in 3:20 is contextually very close to that of 16:8. In both discourse-passages, the world is exposed and shown to be wrong by the truth of who Jesus is.

The other occurrence of e)le/gxw is found in 8:46, in a statement by Jesus that is part of a long and complex discourse-sequence, spanning chapters 7-8. It comes toward the conclusion of that sequence. In 8:12-20, a number of the earlier themes expressed in 3:16-21 (cf. above) are reprised, including a number of points of emphasis that are specifically relevant to the Paraclete sayings:

    • Jesus as the light, which reveals the truth and exposes the evil in the darkness
    • God the Father as a witness to Jesus’ identity (as the Son)
    • The judgment that comes about for those who reject this witness

Then, in vv. 21-30, we find several key themes and motifs which take on prominence in the Last Discourse:

    • The idea of Jesus going away (i.e., his impending departure)
    • The witness of who Jesus is “from the beginning” (v. 25)
    • The theme of the Father sending Jesus to declare the truth
    • The idea that Jesus still has much to say, to his followers and to the world (v. 26)

In verses 31-38  that follow, we find the key theme of disciples abiding (vb me/nw) in Jesus’ word, and in the truth; this is a theme that features prominently in the Last Discourse. This abiding results in freedom from sin (vv. 34-35).

Finally, verses 39-47 allude to the idea, so important in the Last Discourse (and the chapter 17 Prayer-discourse), that believers belong (as children) to God the Father. The world, by contrast, does not belong to God, but has the Devil as its father. It is the truth of the witness (regarding who Jesus is) that reveals this identity for the world, and for believers. In v. 45, Jesus states that the world—represented by his hostile public audience in the discourse—does not trust in him specifically because he speaks the truth. He follows this with a rhetorical challenge in verse 46:

“Which one of you shows [e)le/gxei] me (to be wrong) about [i.e. regarding] sin? If I relate the truth (to you), for what (reason) do you not trust in me?”

The use of the verb e)le/gxei with the indirect object peri\ a(marti/a$ (“about sin”) is precisely parallel with the usage in 16:8-9.

Before proceeding to discuss verse 9, it is first necessary to address two further points of interpretation in verse 8:

    1. The use of the word ko/smo$ (“world”), specifically in regard to the special Johannine theological usage of the term, and
    2. The parallelism between the prepositional triad (“about sin…”) and the earlier “about me” (i.e., about Jesus, the Son) in the third Paraclete-saying.

These will be addressed in the next daily note.

Spiritualism and the New Testament: John: The Paraclete (3)

(The first Paraclete-saying [14:16-17] was discussed in the part 1 of this article; the second saying [14:25-26] in part 2.)

Saying 3: John 15:26-27

Here is a reminder of the structure of the Last Discourse, according to my outline, divided into three distinct discourses (with an introduction and conclusion):

    • 3:31-38—Introduction to the Discourse (cf. above)
    • 14:1-31—Discourse/division 1—Jesus’ departure
      • The relationship between Jesus and the Father (vv. 1-14)
      • Jesus’ Words for His Disciples (vv. 15-31)
    • 15:1-16:4a—Discourse/division 2—The Disciples in the World
      • Illustration of the Vine and Branches: Jesus and the Disciples (vv. 1-17)
      • Instruction and Exhortation: The Disciples and the World (15:18-16:4a)
    • 16:4b-28—Discourse/division 3—Jesus’ departure (farewell)
      • The Promise of the Spirit (vv. 4b-15)
      • Jesus’ Departure and Return (vv. 16-24)
      • Concluding statement by Jesus on his departure (vv. 25-28)
    • 16:29-33—Conclusion to the Discourse

The third Paraclete-saying occurs the second part of the second discourse (15:1-16:4a). The theme of this discourse I would label as “The Disciples in the World”. Thematically, the two parts of the discourse are

    • Jesus and the Disciples: Illustration of the Vine and Branches (vv. 1-17)
    • The Disciples and the World: Instruction and Exhortation (15:18-16:4a)

The first part emphasizes the union believers have with Jesus, while the second discusses how that union is manifest as believers remain in the world, facing opposition and persecution from the current world-order (ko/smo$). The Instruction/Exhortation in 15:18-16:4a is comprised of three sections:

    • Instruction: The Hatred of the World (15:18-25)
    • Exhortation: The Promise of the Spirit (vv. 26-27)
    • Concluding warning of the coming Persecution (16:1-4a)

The promise of the Spirit (exhortation) is given in the context of a description of the world’s fundamental hatred of believers—a theme that is introduced and stated succinctly in v. 18: “If the world [ko/smo$] hates you, know that it has hated me first, (before) you.” The world’s opposition to believers is rooted in its opposition to Jesus. It is because believers live and act in Jesus’ name, that the world hates them (v. 21). This is important in light of the point made in the prior Paraclete-saying (cf. Part 2), where it is stated that God the Father will send the Spirit in Jesus’ name (“in my name”).

Here is the core Paraclete-saying in v. 26:

“When the (one) called alongside [para/klhto$] should come, whom I will send to you (from) alongside [para/] the Father—the Spirit of truth, who travels out (from) alongside the Father—that (one) will give witness [marturh/sei] about me”

As in the first Paraclete-saying (14:17), the “one called alongside” is referred to as the “Spirit of truth”. On this expression, cf. the discussion in Part 1. It only needs to be added that here the motif of truth (a)lh/qeia) relates specifically to the function of the Spirit as a witness (vb marture/w). It means that the Spirit’s witness is true, that the Spirit testifies to the truth. In this case, the truth is fundamentally, and primarily, Christological (cf. below).

In the first two sayings, the Spirit is said to be sent from God the Father; however, here, Jesus says that he will send the Spirit, though the Spirit does ultimately come from the Father. There is a definite progression in these sayings:

    • The Father gives the Spirit, at Jesus’ request (14:16)
      • The Father sends the Spirit in Jesus’ name (14:26)
        • Jesus sends the Spirit from the Father (15:26)

The Spirit is “alongside” (para/) the Father, and is called (and sent) to be “alongside” (para/) believers. The Father as the ultimate source of the Spirit is confirmed by the qualifying phrase “who travels out [vb e)kporeu/omai] (from) alongside the Father”. One should not be led astray by later theological debates over this reference (i.e., the so-called Filioque controversy); it must be understood in terms of the Johannine theology and conceptual framework in the Gospel. This theology presents a clear chain of relation: the Father gives the Spirit to the Son, and the Son, in turn, gives the Spirit to believers—see, e.g., 3:27, 34-35; 5:21; 6:32, 51, 57; 17:2, 8, 12ff.

We saw that, in the second Paraclete-saying, the function of the Spirit was to teach believers “all things”, and to cause them (esp. the disciples) to remember all the things Jesus’ said and did during his earthly ministry. The function of the Spirit here is further defined as giving witness, fulfilling the role of a witness (ma/rtu$). The noun ma/rtu$ does not occur in the Johannine writings (unless one includes the book of Revelation), but the witness-motif is quite prominent, as is evidenced by the relative frequency with which the related noun marturi/a and verb marture/w are used. The noun marturi/a occurs 14 times in the Gospel, 6 times in 1 John, and once in 3 John—well over half of all NT occurrences (37); the percentage is even higher if one includes the 9 occurrences in Revelation. The verb marture/w occurs 33 times in the Gospel, 6 times in 1 John, 4 in 3 John, which is again (even without counting the 4 in Revelation) more than half of all the NT occurrences.

The emphasis throughout is on bearing witness to the truth of who Jesus is—viz., the Son sent from heaven by God the Father. The focus is thus Christological. There are different witnesses, but they all bear witness to the same essential truth. Jesus also serves as a self-witness, his words (and actions) giving testimony about himself. An important point in the Gospel Discourses is how Jesus’ own testimony is confirmed (as true) by these other witnesses (cf. especially 5:31-39; 8:13-19). The greatest confirmation of Jesus’ self-witness, regarding his identity (as the Son), comes from the Father Himself (5:37ff; 8:18ff; 10:25). This same confirming witness will take place through the Spirit, who comes from the Father—he will give further witness about Jesus (“about me [peri\ e)mou]”).

We must remember that the role of the Spirit is to be “alongside” believers, giving assistance to them. Thus, this witness of the Spirit relates to the teaching-function (emphasized in 14:26); but it also is tied to the role of the disciples (believers) themselves in continuing Jesus’ mission. This is clear from the continuation of the saying here in v. 27:

“…and you also give witness, (in) that you are with me from (the) beginning.”

The verb form marturei=te is in the present tense, indicating the regular/continual function of the disciples as witnesses, a role that they serve even now (in the present), before the giving of the Spirit to them. It is possible to parse the verb form as an imperative (“you must give witness”), but the indicative is to be preferred; even so, there is little difference in meaning between the two, since being a witness is an essential part of the believer’s duty.

Verse 27 is not to be limited to Jesus’ original disciples, however it does refer primarily to them. They, indeed, are the ones who were “with” Jesus from the beginning. The expression a)p’ a)rxh=$ (“from [the] beginning”) is theologically charged in the Johannine writings, but here the main focus is on the beginning of Jesus’ earthly ministry (just as it is in 1 John 1:1). Even so, I would contend that there is a deeper Christological allusion here—that is, to the truth of who Jesus is: the pre-existent Son, sent from heaven by God the Father. On the dual-meaning of the expression in the Johannine writings, cf. 8:25; 1 Jn 2:7, 13-14, 24.

The implication is that the Spirit and believers (esp. the disciples) work together in bearing witness about Jesus. Luke-Acts also ties the role of the disciples as witnesses to the (coming) presence of the Spirit (e.g., Lk 24:48-49; Acts 1:8); indeed, the entire early Christian mission is depicted as being empowered and guided by the Spirit (see throughout the book of Acts). A good example of a dual-witness statement, outside of the Johannine writings, is found in Acts 5:32 (cf. Brown, p. 700): “…we are witnesses of these (thing)s, (as) also (is) the holy Spirit which God gave to the (one)s (hav)ing trusted in Him”.

Just as the Father gave the Spirit to the Son (Jesus), empowering him to speak the words of God (cf. 3:27, 31ff, 34-35, etc), so also the Son gives the Spirit to believers, which enables them to speak the words of the Son (which are also the words of the Father). The aspect of prophetic inspiration is also expressed in the famous Synoptic saying in Mark 13:11 par (cp. Matt 10:20; Lk 12:2). That saying shares with the third Paraclete-saying here the context of the persecution of believers (part of the end-time period of distress).

In my view, an emphasis on the (prophetic) inspiration of believers was a fundamental component of Johannine spiritualism, to the point that it was a significant factor in the crisis described by the author of 1 John. In this regard, the second and third Paraclete-sayings are important for a proper understanding of the religious and theological background of 1 John. This will be discussed further in this series, when we come to the important passages in 1 John.

One final point to mention is the legal-judicial connotation of the witness-motif. There is no doubt that the Johannine writings (including the Gospel Discourses) make significant use of this legal-judicial background. The passages where this is expressed most clearly are 5:22-24ff, 30-40 and 8:13-29; but there are numerous other legal-judicial allusions throughout, including several references in the Last Discourse. Some commentators view the judicial aspect as primary for the Paraclete-references; however, in my view, this really only applies to the final saying(s) in 16:7-11ff. These final saying(s) will be examined in Part 4 of this article, along with a set of supplemental daily notes (on vv. 8-11).

References above marked “Brown” are to Raymond E. Brown, S.S., The Gospel According to John XIII-XXI, Anchor Bible [AB] Vol. 29A (1970).

Spiritualism and the New Testament: John: The Paraclete (2)

(The first Paraclete-saying [14:16-17] was discussed in the first part of this article.)

Saying 2: John 14:25-26

The second Paraclete-saying is very much parallel with the first, each occurring within the same main section of the first discourse:

    • 14:1-31—Discourse/division 1—Jesus’ departure
      • The relationship between Jesus and the Father (vv. 1-14)
      • Jesus’ Words for His Disciples (vv. 15-31)

The two Paraclete sayings are in the second portion (vv. 15-31), presenting Jesus’ words for his disciples; this unit can be divided into three parts:

    • Instruction to the Disciples: Love and the Commandments (vv. 15-24)
    • Exhortation for the Disciples: Farewell Promise of Peace (vv. 25-27)
    • Concluding statement by Jesus on his departure (vv. 28-31)

The first Paraclete-saying forms the first statement in the Instruction, while the second saying similarly holds place as the first statement in the brief Exhortation (vv. 25-27), which I would outline as follows:

    • Exhortation for the Disciples: Farewell Promise of Peace (vv. 25-27)
      —Initial statement: Promise of the Spirit (vv. 25-26)
      —Exortation: Jesus’ gift of his Peace (v. 27)

The Paraclete-saying in verse 26 is prefaced by the clause in verse 25, in which Jesus declares:

“These (thing)s I have spoken to you (while) remaining alongside you…”

The expression “these (thing)s” (tau=ta) is comprehensive, referring to all that Jesus has said to disciples in the Last Discourse (up to that point), but also alluding to everything that he has taught them during the time of his ministry. The simple prepositional phrase “(while) remaining alongside you” is theologically charged, and clearly alludes to the prior Paraclete-saying, where it was said that the Spirit would “remain [me/nei] alongside [para/]”. Now Jesus says that he, too, has remained (same verb, me/nw) alongside (para/) his disciples. The clear implication is that the Spirit will continue the work of Jesus when he was alongside the disciples. The preposition para/ (“alongside”) is, of course, fundamental to the meaning of the term para/klhto$ (parákl¢tos)—denoting one who is “called alongside” to give help and assistance.

The saying proper continues in verse 26:

“…but the (one) called alongside [para/klhto$], the holy Spirit, whom the Father will send in my name, that (one) will teach you all (thing)s, and will put under memory for you all (thing)s which I (have) said to you.”

I mentioned above that this saying is parallel to the first saying (in vv. 16-17, cf. part 1); this will be demonstrated by comparing each component here with that of the first saying.

1. In the first saying, the one “called alongside” was referred to as “the Spirit of truth” (to\ pneu=ma th=$ a)lhqei/a$); here, he is referred to as “the holy Spirit” (to\ pneu=ma to\ a%gion). Clearly, these are both references to the Spirit of God, comparable expressions emphasizing two distinct, fundamental attributes or characteristics of God—truth and holiness.

The parallelism becomes even more precise when we consider that the Hebrew expression corresponding to Greek [to\] pneu=ma [to\] a%gion is vd#q) j^Wr (“Spirit of holiness”). This expression is relatively rare in the Old Testament, occurring just three times, and always with a suffix—either “Spirit of His holiness” (Isa 63:10-11) or “Spirit of your holiness” (Psalm 51:13 [11]). It is much more frequent in the Qumran scrolls, where the Old Testament usage tends to be followed, referring specifically to the Spirit of YHWH’s holiness (i.e. His holy Spirit).

However, there is greater variety and diversity of expression in the Qumran texts. There is, for example, the form hv*odq= j^Wr (e.g., 1QS 3:7), which could be translated “Spirit of holiness” (with hv*odq= as a feminine noun) or “holy Spirit” (feminine adjective), which, in the latter case, would essentially be identical with the New Testament usage. The Qumran texts are able to speak of a “Spirit of holiness” (or “holy Spirit”), as an entity or reality distinct from YHWH Himself; however, it is not always clear whether the term j^Wr (“spirit”) refers to a personal being, the manifestation (or effect) of a particular attribute, or even of a characteristic or tendency within an individual human being.

The New Testament usage lies somewhere between the Old Testament (emphasizing that it is God’s Spirit) and the Qumran texts (where the focus is more on the characteristic of holiness).

2. In the first saying, the Spirit comes from the Father (He “gives” [vb didw/mi] it), but is sent at Jesus’ request. Also in this second saying the Spirit is sent (vb pe/mpw) by the Father, but He sends it in Jesus’ name (“in my name”). The relational dynamic (between Father, Son, and Spirit) is the same, but the emphasis—in terms of the relationship between Jesus and the Spirit—differs. Even so, early Christians would have been familiar with the idea that requests (to God the Father) were to be made “in Jesus’ name”, a point Jesus himself makes earlier in this discourse (vv. 13-14, cf. also 15:16; 16:23-24, 26), so clearly the two passages are related conceptually—Jesus makes a request of God the Father, and the answer is given ‘in his name’.

More important to the Johannine theology, is the idea that Jesus came in the Father’s name—that is, as the Father’s representative, doing His work and making Him known to humankind (to the disciples/believers). This is expressed earlier in the discourses (5:43; 10:25; cf. also 12:13, 28), and is very much integral to the Christological theme of Jesus as the dutiful Son, who does the will of his Father, doing what he sees the Father doing, and saying what he hears the Father saying. This name-motif becomes especially prominent in the Prayer-Discourse of chapter 17, where it relates to the union that believers have with the Father (through the Son)—reflecting the very union that the Son has with the Father (vv. 6, 11-12, 26).

The theme of the Son acting in the Father’s name is extended to the relationship between believers and the Son. Just as the Son came in His Father’s name, so believers, in continuing the mission of the Son (Jesus), come in his name.

Thus, we may bring together three important Johannine themes which are relevant to the idea of the Spirit being sent in Jesus’ name:

    • Jesus (the Son) came in the Father’s name
    • Through trust in Jesus (i.e., in his name, cf. 3:18; 20:31) we are united with the Father (through the Son), and are joined together “in His name”
    • Believers are to continue the mission of Jesus, going and acting “in his name”

3. The emphasis in the first saying is on the Spirit being with the disciples (believers), which is explained as being “alongside” (para/), but also “in” (e)n) them. Here in the second saying we gain a glimpse of what the Spirit will do while he is present “alongside” (and “in”) believers. The role and function of the Spirit here is defined by two verbs, presented in parallel expressions:

    • dida/skw (“teach”)— “he will teach you all things”
    • u(pomimnh/skw (“put under memory”)— “he will put under memory for you all things…”

Let us examine each of these in turn.

dida/skw (“teach”)

The verb dida/skw occurs 10 times in the Gospel, where it almost always refers to an action being performed by Jesus. On the surface, Jesus appears to be acting like an ordinary Jewish rabbi, teaching in the synagogue (6:59) and in the Temple precincts (7:14, 28; 8:2, 20); cf. also 18:20. However, the content of what he says makes clear that this is no ordinary teaching. Indeed, the Johannine Discourses play on the idea that Jesus’ hearers misunderstand his words, and are not aware of the true and deeper meaning of his teaching.

In any case, Jesus is the teacher in the Gospel; and yet, he only communicates what is taught to him by God the Father. As a dutiful Son (cf. above), he faithfully receives and follows the teaching of his Father (8:28). In this regard, the Spirit continues Jesus’ teaching mission. Moreover, the Son (Jesus) is able to communicate the Father’s teaching because the Father has given the Spirit to him (3:34-35). Now Jesus does the same for his disciples: he gives to them the Spirit, and they, through the Spirit, will continue his teaching. Ultimately, the teaching belongs to the Father—he is the source of the teaching. The Father teaches the Son, and the Son, in turn (through the Spirit) teaches believers.

In our discussion on the third Paraclete-saying (in Part 3), we will gain a better idea of the nature and content of this teaching.

u(pomimnh/skw (“put under memory”)

This verb is a compound form of the base verb mimnh/skw, “call to mind, remind”, which occurs in the middle voice (mimnh/skomai, “remember”) in the New Testament. The prefixed form, with the preposition u(po/ (“under”), literally denotes putting something under the memory; in English idiom, we would say “call to mind”, “have in memory”, “keep/put in mind”. The basic sense is causative—i.e., to cause a person to remember.

The compound verb occurs just 7 times in the New Testament, and only here in the Gospel (but also in 3 John 10). The regular mimnh/skw (mimnh/skomai) is used more frequently (23 times), and occurs 3 times in the Gospel (2:17, 22; 12:16). This Johannine usage is instructive for understanding the significance of u(pomimnh/skw here. In both passages, it is indicated that, after Jesus’ death and resurrection, the disciples remembered the things he said and did, and understood (for the first time) their real significance. The implication is that this remembrance, with understanding, is due to the presence and activity of the Spirit. Prior to their receiving the Spirit, the disciples were much like other hearers of Jesus’ words, being unable to understand their true meaning (cf. 5:33ff; 6:60-61ff; 12:16; 14:5ff).

pa/nta (“all things”)

Finally, we must discuss what it is that the Spirit teaches and causes the disciples to remember. The object of both verbs is the substantive (neuter plural) adjective pa/nta (“all [thing]s”). In the case of dida/skw, this adjective is given without qualification: “he will teach you all (thing)s.” However, for u(pomimnh/skw, the adjective is part of a longer phrase: “…all (the thing)s which I (have) said to you.” The focus is on what Jesus said to them in the past, which would necessarily be the case if the Spirit is causing the disciples to remember. As noted above, it is not simply an act of remembering, but of remembering so as to understand the true and deeper meaning of Jesus’ words. The Johannine Discourses themselves may be considered as part of this process of interpretive remembrance of what Jesus said (and did).

But what of pa/nta, without qualification, as the object of dida/cei (“he will teach”)? It should be understood in a comprehensive sense (indeed, “all things”), but delineated by the context of the Spirit continuing the teaching ministry of Jesus. The adjective could thus be qualified as “all things which I have to say to you.” Jesus has yet more to teach believers (16:12), and this teaching will be done through the Spirit. This is a point which will be expounded further when we discuss the next (third) Paraclete-saying in 15:26.

Spiritualism and the New Testament: John: The Paraclete (1)

The Johannine Paraclete Sayings

As we continue through the Johannine writings in this series, we turn now to the Paraclete-statements by Jesus in the Gospel. There are five of these—14:16-17, 25-26; 15:26-27; 16:7-11, 12-13ff—which all occur within the Last Discourse (13:31-16:33), presented in the narrative as occurring on the night of the Last Supper, prior to Jesus’ arrest. In these statements, the Spirit is referred to by the descriptive noun para/klhto$, from the verb parakale/w (“call alongside”), and thus denoting someone who is “called alongside” to give help and assistance to another.

The semantic range of this word makes it difficult to translate into English, as there is no single English word that corresponds. The noun para/klhto$ can carry a technical legal meaning, referring to an advocate or defense attorney, who argues (presenting evidence and calling witnesses) on behalf of a defendant. Thus, in the Gospel, the noun is sometimes translated “advocate”, but this is much too narrow, capturing only one aspect of the word’s meaning in context. Another connotation of the verb parakale/w, is of offering comfort or consolation to another; and para/klhto$ has often been translated in the Gospel as “comforter,” a rendering that is perhaps influenced by the use of the related noun para/klhsi$ (for example, in Luke 2:25). However, this, again, is far too narrow, and is misleading regarding the description of the Spirit’s role.

A similar translation, better for being more general, is “helper,” but this, too, is inadequate. For all these reasons, many translators and commentators choose to leave para/klhto$ untranslated, or to transliterate the word—parákl¢tos—usually anglicized as “paraclete”. I prefer to translate according to the fundamental meaning and etymology of the word, rendering it as “(one) called alongside,” allowing the context to determine the specific role and function(s) of the Spirit as a figure “called alongside” to assist believers.

I would divide the great Last Discourse into three distinct, interconnected discourses, with an introduction and conclusion that relate more directly to the literary (and historical) setting of the Last Supper scene (chap. 13):

    • 13:31-38—Introduction to the Discourse
    • 14:1-31—Discourse/division 1—Jesus’ departure
      • The relationship between Jesus and the Father (vv. 1-14)
      • Jesus’ Words for His Disciples (vv. 15-31)
    • 15:1-16:4a—Discourse/division 2—The Disciples in the World
      • Illustration of the Vine and Branches: Jesus and the Disciples (vv. 1-17)
      • Instruction and Exhortation: The Disciples and the World (15:18-16:4a)
    • 16:4b-28—Discourse/division 3—Jesus’ departure (farewell)
      • The Promise of the Spirit (vv. 4b-15)
      • Jesus’ Departure and Return (vv. 16-24)
      • Concluding statement by Jesus on his departure (vv. 25-28)
    • 16:29-33—Conclusion to the Discourse

The first two Paraclete-sayings occur in the second half of the first discourse (14:15-31), which may be summarized as containing Jesus’ words (teaching) for his disciples. I divide this teaching into two main parts—(1) instruction regard love and the commandments, and (2) and exhortation, in light of Jesus’ impending departure:

    • Instruction to the Disciples: Love and the Commandments (vv. 15-24)
    • Exhortation for the Disciples: Farewell Promise of Peace (vv. 25-27)
Saying 1: John 14:15-17

The first Paraclete-saying occurs as part of the instruction in vv. 15-24; indeed, it represents the first statement of the instruction, according to my expanded outline:

    • Instruction to the Disciples: Love and the Commandments (vv. 15-24)
      —Initial statement: Promise of the Spirit (vv. 15-17)
      —Instruction: Relation of the Disciples to Jesus and the Father (vv. 18-21)
      —Question by the disciples [Judas] (v. 22)
      —Jesus’ response: The disciples and the world in relation to Jesus and the Father (vv. 23-24)

The statement regarding the coming of the Spirit (vv. 16-17) is prefaced by a conditional clause (v. 15):

“If you would love me, you will keep watch (over) my e)ntolai/“

The noun e)ntolh/ is typically translated, rather flatly, as “command(ment)”; however, this can be misleading, especially in terms of how the word is used within the Johannine writings. The fundamental meaning is of a charge or duty that is placed on a person, and which the person is obligated to complete. The noun is used in the Johannine writings in both the singular (e)ntolh/) and plural (e)ntolai/) with no real difference in meaning. It often refers to the duty (or mission) which God the Father gave the Son to complete; but here, of course, Christ is the one giving to his disciples a duty to complete.

The principal sense of this duty is that they will follow in his footsteps, completing the mission which he began. There are two aspects to their duty, which can be understood as two distinct ‘commands’, or as a single dual (two-fold) charge. This dual command is summarized neatly in 1 John 3:23-24: (a) trust in Jesus, and (b) love—that is, of believers following Jesus’ example in showing (sacrificial) love to one another. It is the latter aspect—i.e., the ‘love command’ —that is emphasized in the Last Discourse, but the motif of trust is firmly present as well.

If the disciples keep watch (vb thre/w) over their duty—trust and love—so as to fulfill it, then Jesus declares that:

“I will ask the Father, and He will give to you another (one) called alongside [para/klhto$], (so) that he may be with you into the Age, the Spirit of truth…”

There are four main points that we may isolate in this statement by Jesus.

1. First, we have the origin of the para/klhto$: he is sent by God the Father, at the request (vb e)rwta/w) of the Son (Jesus). The one “called alongside” thus has a heavenly origin, being sent—like Jesus himself—to the disciples from God the Father. The verb used is di/dwmi (“give”), a common word which has a special place in the theological vocabulary of the Gospel. The Father gives to the Son, and the Son, in turn, gives to believers. Foremost of what is thus given is Life and the Spirit. The essence of this fundamental chain of relation is perhaps best expressed by considering three statements in the earlier discourses:

    • “The (one) whom God se(n)t forth speaks the words of God, for (it is) not out of a measure (that) He gives the Spirit. The Father loves the Son, and has given all (thing)s in(to) his hand.” (3:34-35)
    • “For, just as the Father holds life in Himself, so also (has) He given life to the Son to hold in himself.” (5:26), and the Son “gives life” to whomever he wishes (v. 21)
    • “Just as the living Father se(n)t me forth, and I live through the Father, (so) also, (for) the (one) eating me, he also shall live through me.” (6:57)

This dynamic of giving becomes especially prominent in the great Prayer-Discourse of chapter 17, in which the verb di/dwmi occurs 17 times. See especially the formulation in verse 22:

“And I, the honor [do/ca] which you have given to me, I have given to them, (so) that they may be one, even as we (are) one.”

2. The second point to be noted in the Paraclete-saying is the designation of the Spirit as another (a&llo$) para/klhto$. The implication is that Jesus himself was also such a para/klhto$—one called (by God) to be alongside the disciples, teaching and helping them. This is confirmed by the reference to Jesus as a para/klhto$ in 1 John 2:1. The sense, then, is that the Spirit continues the work of Jesus alongside the disciples (believers). The impending departure of Jesus (back to the Father) requires that another be present with them while he is in heaven with the Father. At the same time, Jesus remains himself personally present with believers through the Spirit, though this point is not emphasized here in the Discourse.

3. The purpose and role of the para/klhto$, in this first saying, is to be with (ei)mi + meta/) believers until the end of the Age. This reflects the fundamental meaning of para/klhto$, with the prefixed preposition para/, indicating a close presence alongside someone. This idea is picked up and expanded at the close of verse 17:

“…you know him, (in) that he remains alongside [para/] you, and he will be in [e)n] you.”

The verb me/nw (“remain”) is a Johannine keyword, occurring 40 times in the Gospel, 24 times in 1 John, 3 in 2 John (and once in Revelation)—more than half of all occurrences (118) in the New Testament. It is used to express the idea of the abiding presence of God (and Christ) in believers, and, correspondingly, of believers in God/Christ—a uniting presence that is realized through the Spirit.

4. Finally, the para/klhto$ is also identified by the expression “the Spirit of truth” (to\ pneu=ma th=$ a)lhqei/a$). On the one hand, this is simply another way of referring to the Spirit of God, since truth (a)lh/qeia) is a fundamental characteristic and attribute of God. Beyond this, truth has a special place as a theological keyword and theme in the Johannine writings. The noun a)lh/qeia occurs 25 times in the Gospel, 9 times in 1 John, 5 in 2 John, and 6 in 3 John—nearly half (45) of all NT occurrences (109). It is referenced as a fundamental Divine attribute that is manifested in Jesus the Son of God—cf. 1:14, 17; 4:23-24; 8:32, etc. The essential predication declared by Jesus earlier in the Discourse (14:6) is of particular significance, in relation to the Paraclete-saying here, given the formal parallel in 1 John 5:6:

    • “I am…the truth…” (Jn 14:6)
    • “the Spirit is the truth” (1 Jn 5:6)

If Jesus represents the truth of God on earth to his disciples, then the Spirit (Paraclete) must do the same for believers.

The expression “Spirit of truth” does not occur in the Old Testament, though truth (tm#a#) is certainly regarded as a fundamental Divine attribute which would also characterize God’s (holy) Spirit—e.g., Psalm 25:5; 43:3; 86:11; Isa 45:19; 65:16, etc. However, the corresponding Hebrew expression (tma[h] jwr) does occur a number of times in the Qumran texts (e.g., 1QS 3:18-19; 4:21), and scholars have pointed this out as a parallel (and possible source) for the title in the Gospel. In the Qumran texts, there many many instances of expressions following the pattern “(the) spirit of {attribute}”. Typically, the reference is to a positive (divine) attribute (possibly influenced by the sequence in Isa 11:2), but there are also instances where it is a negative (evil) characteristic being referenced. The expression “Spirit of truth,” as it occurs in 1 John 4:6, is closer to the Qumran usage than are the occurrences in the Paraclete-sayings of Jesus in the Gospel (also in 15:26; 16:13). I will be discussing the Qumran spirit-references in an upcoming series of notes (part of the “Spotlight on the Dead Sea Scrolls” feature).

It is the identification of the Spirit (Paraclete) with truth that defines the contrast in v. 17 between Jesus’ disciples (believers) and the world (o( ko/smo$). In the Johannine writings, ko/smo$ (“world-order”) is another theological keyword, occurring 78 times in the Gospel, 23 times in 1 John, and once in 2 John (also 3 times in Revelation)—well over half of all NT occurrences (186). It tends to be used a point of stark contrast, a dualistic juxtaposition, between the light and truth of God and a world, dominated by darkness and evil, that is opposed to the things of God.

Here is how Jesus frames the contrast, in relation to the Spirit/Paraclete, in verse 17:

“…the Spirit of truth, which the world is not able to receive, (in) that [i.e. because] it does not look on him or know (him); (but) you know him, (in) that he remains alongside you and will be in you.”

The verb lamba/nw (in the sense of “receive”) is yet another common word that takes on special theological meaning in the Johannine writings. In the Gospel, to “receive” Jesus (and what he gives) essentially means trusting in him (as the Son sent by God the Father), and then experiencing the gift of life through the presence of the Spirit. This is clear enough from the first occurrence of the verb in 1:12 (cp. paralamba/nw in v. 11), parallel with the final occurrence in the Gospel (20:22), when Jesus gives the Spirit to the first believers (his disciples), saying: “Receive [la/bete] (the) holy Spirit”.

The reason why the disciples know the Spirit is because they know God, and also know (= trust) in Jesus as the Son of God (10:4-5ff)—even though they may not have a full awareness of his identity until after his death and resurrection (8:28ff). This is an important theme in the Last Discourse, including the immediate context of this first Paraclete-saying (14:7-9ff, 20ff), and takes on even greater prominence in the Prayer-Discourse of chap. 17 (vv. 3, 7-8, 23-26). The world does not know Jesus the Son nor God the Father (7:28ff; 8:19, 55; 15:21; 16:3; 17:25-26), and so cannot possible know the Spirit either. Only believers—those elect/chosen ones who belong to God (17:2, 6ff, etc)—can recognize the presence of the Spirit.

The next part of this article will examine the second Paraclete-saying, in 14:25-26.