Tag: Sending of the Spirit

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.

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.

April 13: John 19:34

In the prior note (on John 19:30), we saw how the tradition regarding the moment of Jesus’ death underwent a certain theological development in the Gospels. From the simple historical tradition of Jesus’ giving out his last breath (and thus expiring/dying), we have, in the Gospel of Luke (23:46), the more theologically pointed idea of Jesus “giving along” his spirit. The concepts are distinct, but closely related, specifically since the Greek word pneu=ma (like Hebrew j^Wr) can mean both “breath” and “spirit”. The development is taken a step further in the Johannine version:

“Then, when he (had) taken the sharp [i.e. sour] (wine), Yeshua said ‘It has been completed’, and, bending the head, he gave along the spirit [pare/dwken to\ pneu=ma].” (19:30)

Given the central importance of the Spirit in the Johannine writings, there is strong reason to believe that the author is here alluding to (and foreshadowing) the idea of Jesus giving along the Spirit to believers (cf. below). This is supported by the predilection of the Gospel writer (and of Jesus as the speaker of the Discourses) to utilize double-meaning and theological wordplay. There is almost always a deeper (spiritual) meaning to Jesus’ words and actions than what appears on the surface. So it is here as well. On the one hand, to “give along the spirit” means to expire/die; at the deeper level, however, it is a reference to giving along the Spirit (of God).

Interestingly, the verb paradi/dwmi (“give along”) in the Gospels typically refers to the betrayal of Jesus by Judas, and of the “giving over” Jesus to the authorities. That is the context of every other occurrence of the verb in the Gospel of John (6:64, 71; 12:4; 13:2, 11, 21, etc; cf. also 19:16). Elsewhere in the New Testament, it can also be used in reference to the “giving along” of teaching and the authoritative (Gospel/apostolic) tradition to believers. Most relevant to the context here in 19:30 are the references (in the Pauline letters) to Jesus’ giving himself (or being given by God the Father) up to death for the sake of believers, as an atoning sacrifice over sin (cf. Rom 4:25; 8:32; Gal 2:20; Eph 5:2, 25). In 1 Pet 2:23, in what is likely an allusion to Jesus’ Passion, we have the idea of Jesus’ entrusting himself (giving himself along) to God.

The use of paradi/dwmi here thus adds to the possible association between the Spirit and the death of Jesus.

John 19:34

Following the narrative statement in v. 30, the Gospel records a famous detail immediately following the death of Jesus. It is tied to the tradition in vv. 31-37, in which the soldiers are directed to break the legs of the crucified victims in order to hasten their death. But when they come to Jesus, we read:

“but coming upon Yeshua, as they saw (that) he had already died, they did not break down his legs, but (instead) one of the soldiers nudged in(to) his side with the spear-point, and straightaway water and blood came out [e)ch=lqen…ai!ma kai\ u%dwr].” (vv. 33-34)

This information, especially the detail in v. 34, is unique to John’s Gospel, though it may still have derived from the wider Gospel Tradition. The fact that a narrative statement akin to v. 34 is found following Matt 27:49 in a number of manuscripts makes this a definite possibility. Yet only the writer of the Fourth Gospel has included it as a significant element of the Passion narrative.

At the historical level, many attempts have been made to give a physiological explanation for the “water and blood” which came out of Jesus’ side. While such speculation is interesting, it is far removed from the Gospel writer’s interest. In the context of the narrative, the main point would seem to be a confirmation that Jesus had experienced a real (human) death. Yet, for the author, both the detail regarding the breaking of Jesus’ legs (spec. that they were not broken), and the pricking/piercing of his side, were also regarded as the fulfillment of prophecy (vv. 36-37). The citing of the Scriptures (Psalm 34:20 [cf. Exod 12:10, 46; Num 9:12] and Zech 12:10) follows verse 35, in which the author explicitly states the importance of these details:

“And the one having seen (this) clearly has given witness, and his witness is true, and that (one) has seen [i.e. known] that he relates (it) true(ly), (so) that you also might trust.”

While the recognition of the fulfillment of Scripture certainly could lead one to trust in Jesus, there seems to be special importance given to the detail of the “water and blood” coming out—it is this, primarily, which the trustworthy witness has seen and reported. How would this particular detail lead to trust in Jesus? Many commentators feel that there is a deeper theological meaning to the image of water and blood coming out of Jesus’ side, just as there likely is to the statement that Jesus “gave along the spirit” (cf. above).

Certainly, the idea of blood shed (“poured out”) at Jesus’ death was given sacrificial and soteriological significance in the earliest Gospel tradition (Mark 14:24 par; Acts 20:28; Rom 5:9; 1 Cor 10:16, etc). While there is nothing comparable to Jesus’ words of institution (of the Lord’s Supper) in the Gospel of John, there is strong eucharistic language and imagery in the Bread of Life discourse in chapter 6 (esp. verses 51-58); indeed, vv. 53-56 provide the only other reference to Jesus’ blood (and the only other use of the word ai!ma, apart from 1:13) in the Gospel. This will be discussed in an upcoming note in this series.

As there is nothing unusual about blood coming out from the pierced side, it is likely that the appearance of water, along with the blood, is what makes the event particularly noteworthy. And, if we consider how water—the word (u%dwr) and the image—is used within the discourses of Jesus, we note its close association with the Spirit:

    • John 3:5: “if one does not come to be (born) out of water and (the) Spirit…”
    • John 4:10ff: “living water…the water that I will give [v. 14]…in the Spirit and the Truth [vv. 23-24]”
    • John 7:37ff: “come to me and drink…rivers of living water…(He said this about the Spirit)”

The last two passages refer specifically to water which Jesus gives (i.e. to believers), and, elsewhere, that which Jesus so gives is identified with the Spirit (3:34; 6:63; cf. also 15:26; 16:7). There may be an even closer connection between 7:38 and 19:34, if “his belly” refers to Jesus rather than the believer (cf. the earlier article dealing with 7:37-39)—i.e. it is out of Jesus’ belly/stomach that rivers of living water flow to the believer. Many commentators would interpret 7:38 this way and hold that the Gospel writer has this in mind in 19:34.

It is possible that an association between water and blood may also be found in the Cana miracle scene in 2:1-11 (i.e. wine as symbolic of blood). If so, then there is a parallel between episodes at the very beginning and end of Jesus’ earthly ministry; interestingly, Jesus’ mother Mary appears in both episodes (2:1-5; 19:25-27).

That water, blood, and the Spirit are closely connected in the thought of the Gospel writer would seem to be confirmed by 1 John 5:6-8ff. While the Letter may (or may not) have been written by the same author as the Gospel, at the very least the two works draw upon the same language, imagery and theology. This passage will be discussed in an upcoming note in this series.

At the close of the Gospel, we find the actual moment when Jesus gives the Spirit to his disciples:

“and, (hav)ing said this, he blew/breathed in(to them) and says to them, ‘Receive (the) holy Spirit'” (20:22)

For Christians accustomed to thinking of the coming/sending of the Spirit in terms of the narrative in Luke-Acts (cf. Lk 24:49; Acts 1:5, 8; 2:1-4ff), it can be difficult to know what to make of the description in John 20:22. Is this a ‘preliminary’ or ‘partial’ giving of the Spirit, prior to the day of Pentecost? Or perhaps it is a special gifting for Jesus’ closest followers (the Twelve), compared with the wider audience of Acts 1-2? I have discussed these critical and interpretive questions in my earlier four-part article “The Sending of the Spirit”. We must avoid the temptation of comparing John with Luke-Acts, and attempting to judge or harmonize on that basis. If we look simply at the Gospel of John, and how the Gospel writer understood things, and what he intended to convey, the following points become clear:

    • There is nothing in the Gospel to suggest that 20:22 is anything other than the fulfillment of what Jesus described and promised in 14:16-17, 25-26; 15:26-27; 16:7-15, and what the author himself refers to in 7:39. Indeed, there is no suggestion of a ‘second’ giving/sending of the Spirit. Not even in the “appendix” of chapter 21 (which might otherwise correspond to Acts 1:3) is there any indication that an event like Acts 2:1-4 is to be expected.
    • Jesus’ statement to Mary Magdalene in 20:17 suggests that, for the Gospel writer, Jesus “ascends” to the Father prior (logically and/or chronologically) to his appearance to the disciples in vv. 19-23, thus fulfilling his statements in the Last Discourse.
    • This giving of the Spirit in 20:22 is described in terms which almost certainly allude to the Creation narrative—God breathing/blowing life into the first human being (Gen 2:7). As such, there would seem to be a definite connection to the “new birth” which believers experience (3:5-8)—”born from above” and “born out of the Spirit”.
    • The giving of the Spirit is connected with two aspects of Jesus’ “commission” for the disciples (and, by extension, to all believers): (1) He is sending them out (i.e. into the world) just as the Father sent him—i.e. the are literally “apostles” (ones sent forth), and function as Jesus’ representatives (in his place). This explains the role and importance of the Spirit, who effectively takes Jesus’ place in and among believers. (2) He grants to them the power/authority to “hold” and “release” sins. Again, it would seem that this is a result of Jesus’ presence through the Spirit (cf. 16:8-11, etc).
    • There is nothing to suggest that 20:21-23 applies only to the original disciples (apostles), and not to all believers. The language used throughout the Gospel, including the Last Discourse (addressed specifically Jesus’ closest followers), whom seem to confirm this—Jesus is effectively addressing all believers.

June 21: Acts 4:31 (Lk 11:13)

Acts 4:31 (Luke 11:13)

The prayer-speech of the Jerusalem believers in Acts 4:23-31 follows the conflict-episode of 4:1-22, and comes in response to that episode. It is the first recorded instance of opposition to the Gospel message (by the Jewish authorities in Jerusalem). Both the content of the speech and the framing of it (vv. 24a, 31) make clear that it truly is a prayer to God:

“And, (hav)ing made their request (to God)…” (v. 31)

The verb de/omai is largely synonymous with the common verb for prayer, proseu/xomai (“speak out toward [God]”)—compare 10:2 and 30. In the introduction to the prayer-speech (v. 24a) it is said that the believers “lifted (their) voice toward God”. The specific request they make relates to their mission of proclaiming the Gospel; the petition is two-fold:

    • That they would be enabled to proclaim the Gospel (lit. the account [lo/go$] of God, “your account”) with all outspokenness (parrhsi/a, i.e. boldness) [v. 29]
    • That God would continue to perform miracles through them (like the healing of the crippled man in chap. 3) [v. 30]; this miracle-working power is intended to support the preaching of the Gospel:
      “…to speak your account with all outspokenness, in the stretching out of your hand to (perform) healing and signs and wonders…”

It is recognized that the power to work miracles comes “through the name” of Jesus—that is, believers acting in Jesus’ name, with his power and authority, as his representatives. This is an extension of the authority given to the disciples by Jesus during the period of his earthly ministry (Luke 9:1-6 par; 10:1-12). Only now, with the departure of Jesus to heaven, this authority comes through the direct presence of the Spirit, given to the believers by Jesus himself. And, in fact, God answers the prayer, by gifting the believers with a fresh empowerment by the Spirit:

“And, (hav)ing made their request (to God), the place in which they were gathered together was shaken, and they all were filled by the holy Spirit, and they spoke the account (of God) with outspokenness [parrhsi/a].” (v. 31)

This essentially repeats the manifestation of the Spirit in the earlier Pentecost scene (2:1-4ff), when, it may also be assumed, believers had been gathered together and united in prayer (1:14, 24). The coming of the Spirit, and the manifestation of its presence, is thus the answer to believers’ prayer. In this regard it is worth considering Jesus’ teaching on prayer in the Gospel (Lk 11:1-13), which includes the Lukan version of the Lord’s prayer. This teaching is distinctive in that it climaxes with a saying by Jesus that indicates that the true goal (and purpose) of the disciples’ prayer is the sending of the Spirit by God:

“So if you, beginning under [i.e. while you are] evil, have known (enough) to give good gifts to your offspring, how much more will the Father out of heaven give (the) holy Spirit to the (one)s asking him!” (11:13)

In the Matthean version of this “Q” tradition, the saying makes no mention of the Spirit:

“…how much more will your Father, the (One) in the heavens, give good (thing)s to the (one)s asking him!” (7:11)

This raises the strong possibility that the reference to the Spirit is a Lukan adaptation of the saying, interpreting (and explaining) the “good things” that God will give as referring primarily to the Spirit. This is consonant with the Spirit-theme of Luke-Acts, and, in my view, there is little doubt that the author is here anticipating the fulfillment of Jesus’ promise in the early chapters of Acts.

In this regard, mention should be made of the interesting variant reading in the Lukan version of the second petition of the Lord’s Prayer (11:2). In a handful of manuscripts and textual witnesses, in place of the request for the coming of the Kingdom (“may your Kingdom come”, we have a request for the coming of the Spirit; in minuscule MS 700 this reads:

“May your holy Spirit come upon us and cleanse us”
e)lqe/tw to\ pneu=ma sou to\ a%gion e)f’ h(ma=$ kai\ kaqarisa/tw h(ma=$

While this reading almost certainly is secondary (and not original), it is fully in accord with the Lukan understanding of the true nature of God’s Kingdom. The key declaration by Jesus in Acts 1:8 serves as the primary theme for the entire book, and it defines the Kingdom according to the two-fold aspect of: (a) the presence of the Spirit, and (b) the proclamation of the Gospel (into all the nations). The answer to the believers’ prayer in 4:31 clearly encapsulates both of these aspects.

June 17: Acts 2:1-4ff

Acts 2:1-4ff

The Pentecost narrative in Acts 2:1-13 is the centerpiece of the early chapters of Acts. From the standpoint of the Lukan Spirit-theme, the opening chapters of Acts parallel those of the Gospel. Note the parallelism:

    • Announcement that the Spirit will “come upon” (e)pe/rxomai) Mary (Lk 1:35)
      Announcement that the Spirit will “come upon” (e)pe/rxomai) the disciples (Acts 1:8)
    • The Spirit descends upon Jesus at the Baptism (Lk 3:22)
      The Spirit descends upon believers in the Pentecost scene (Acts 2:3)
    • Jesus is filled with the Spirit (Lk 4:1)
      The believers are filled with the Spirit (Acts 2:4)
    • Jesus proclaims the coming of the Spirit as the fulfillment of Prophecy (Isa 61:1-2, Lk 4:17-19ff)
      The believers (Peter) proclaim the coming of the Spirit as the fulfillment of Prophecy (Joel 2:28-32, Acts 2:16-21)
    • The coming of the Spirit is connected with the proclamation of the Gospel, marking the beginning of the New Age (Lk 4:18, 21; Acts 2:16-21ff, 41)

From a literary standpoint, the Spirit-theme is related to the Kingdom-theme of the narrative in chaps. 1-2 (1:3, 6-8, cf. the discussion in the previous note). An outline of the Pentecost scene illustrates how these themes are developed.

    1. Introductory statement (unity of the Disciples), verse 1.
    2. Manifestation of the Spirit, verses 2-4.
    3. Reaction of Jews in Jerusalem (united voice of the crowds), verses 5-13.

I will briefly discuss each of these in turn.

1. Introductory statement (unity of the Disciples), Acts 2:1:

To see how this theme of unity is expressed, it is worth breaking out the specific words of this short verse:

    • kai\ (“and”)
    • e)n tw=| sumplhrou=sqai (“in the being filled up” [su/n as intensive prefix, i.e. “filled completely”]—but here as a temporal clause = “when it was completely filled”)
    • th\n h(me/ran th=$ pentekosth=$ (“the Fiftieth day”)
    • h@san (“they [i.e. the Disciples] were”)
    • pa/nte$ (“all”—all of them, together)
    • o(mou= (“as one” or “at one”, i.e., together, the same; see the similar o(moqumado\n [“of one impulse”] in 1:14)
    • e)pi\ to\ au)to/ (“upon the [same] thing” —this phrase occurs repeatedly in the early chapters of Acts, though somewhat obscured by conventional translations; it is indicative of the unity of the believers)

Here is the verse in literal translation:

“And in the Fiftieth day’s being filled completely, they were all at one upon the (same) thing [or, place]”

And in a more conventional translation:

“And when the Fiftieth day had been fufilled, they were all together in the same place.”
[As C. C. Torrey and other scholars have noted, the Greek may reflect an Aramaic expression “when the Weeks had been fulfilled” (e.g., aY`u^Wbv* <l^v=m!b=W), which is more intelligible]

The “Fiftieth” day (usually transliterated as “Pentecost”), is the festival of Weeks (toub%v*) in Israelite and Jewish tradition (cf. Lev. 23:9-22; Deut. 16:9-12). Fifty days (seven weeks) are counted from the offering of the firstfruit sheaf of grain at the time of Passover. Traditionally, it was also the time associated with the Sinai theophany and giving of the Law (Ex. 19:1ff). In the Exodus narrative, the entire camp of Israel was gathered together beneath the mountain “to meet God” (Ex. 19:17). Here, the disciples, too are gathered together in the same place and will “meet God”. Elements of the Sinai theophany also have their parallel in the manifestation of the Spirit, as we shall see.

2. Manifestation of the Spirit, Acts 2:2-4:

Here the manifestation of the Holy Spirit (the Spirit of God) is recorded in dramatic fashion, in the language and imagery of Theophany. Since the manifestation of God at Sinai (occurring at Pentecost, by tradition) was mentioned above, it is worth looking at elements of that theophany:

    • Thunders (lit. “voices”) and lightnings (19:16)
    • A thick cloud
    • Fire went down upon the mountain; smoke (as of a furnace) went up from it (19:18), perhaps parallel to the cloud in v. 16.
    • The mountain “trembled” (or “quaked”); in v. 16 it is said the people trembled (same verb, drj)
    • The sound (lit. “voice”) of a horn (rp*ov, shofar) (19:19, also mentioned in v. 16), which sounded long and grew louder

Consider also the theophany to Elijah (1 Kings 19:11-12):

    • A great and strong wind (or “breath”, “spirit” j^Wr = pneu=ma) which swept through and tore at the mountain
    • An earthquake (“quaking”, “shaking” vu^r^)
    • Fire (va@)

all of which occur as God (hwhy) is “passing over” (or “passing by” rb@u)), but God Himself is not in (b) the wind, quaking or fire. Then comes a quiet, thin voice.

Here is the manifestation of the Spirit as recorded in Acts (note the theophanic details in italics, with specific parallels in bold):

    1. “And suddenly there came to be out of the heaven a sound as of a violent wind [pnoh/] being carried (along) and it filled the whole house (in) which they were sitting” (2:2)
    2. “And there was seen [i.e. appeared] unto them tongues as if of fire divided through(out), and it sat upon each one of them” (2:3)
    3. “And they all were filled of/by (the) holy Spirit [pneu=ma] and began to speak in other tongues even as the Spirit gave (to) them to utter forth” (2:4)

Clearly, there is wordplay with “tongues (as if) of fire” [glw=ssai w(sei\ puro/$] anticipating “with other tongues” [e(te/rai$ glw/ssai$] in v. 4. There is at least one other occurrence of the phrase “tongues of fire” from roughly the same period in a Qumran text (represented by fragments of 1Q29 and 4Q376: these with 4Q375 and 1Q22 may all be part of the same work). 1Q29 fragment 1 can be restored on the basis of 4Q376 (ellipses indicate gaps [lacunae] in the text):

“…the stone, like… they will provide you with light and he will go out with it with tongues of fire [va twnwvlb]; the stone which is at its left side will shine to the eyes of all the assembly until the priest finishes speaking. And after it [the cloud?] has been removed… and you shall keep and do all that he tells you. And the prophet … … who speaks apostasy … … YHWH, God of …”

Another tiny fragment reads: “… the right stone when the priest leaves … … three tongues of fire … … And after he shall go up and remove his shoes ….” (translations taken from García Martínez & Tigchelaar, The Dead Sea Scrolls Study Edition, Brill/Eerdmans 1997/2000, vol. 1 pp. 108-9). The words (possibly spoken by Moses) refer to an anointed Priest; the stones on the right and left (urim and thummim?) are associated both with light and the voice of the Priest as he addresses the assembly. It is possible the “three tongues” are also “divided out”, one over each stone, and one directly over the Priest in the middle.

There is some uncertainty whether the “other tongues” refer to an ecstatic ‘heavenly’ language or ‘earthly’ foreign languages. Other New Testament references (Acts 10:46; 19:6, and those in 1 Cor. 12-14) suggest the former, while the context here (cf. Acts 2:11) indicates the latter. Perhaps the ambiguity is intentional, in order to reflect both: (a) heavenly origin, and (b) the languages of the nations. Returning to the Sinai theophany, there is an old Jewish tradition that as the Torah (each word of God) went forth it was split into the seventy languages of the nations (Babylonian Talmud, Shabbath 88b); that is, each nation could hear the voice of God (the “thunderings”) in its own language (cf. Exodus Rabbah V.9). A tradition along these lines seems to be at least as old as Philo of Alexandria (On the Decalogue §46), and so nearly contemporary with the book of Acts.

3. Reaction of Jews in Jerusalem (united voice of the Crowd), Acts 2:5-13:

The following outline indicates the main elements of this section:

    • Jews “come together” in Jerusalem (v. 5, 6a)
    • Response of the crowd (vv. 6b-11) in two aspects:
      1) Each person hears in his/her own language
      2) Nations respond in a (symbolic) united voice
    • Confusion (v. 12, see also in vv. 6-7)—”What does this wish to be?”

The mocking retort in v. 13 serves as a lead-in to Peter’s address in vv. 14-40. Let us look at each element in a little more detail:

a. Jews “come together” in Jerusalem (v. 5, 6a)

The mention of “Jews” ( )Ioudai=oi) being in Jerusalem may seem unnecessary, but it is significant for at least two reasons: (1) to emphasize the underlying religious and cultural unity of the ‘nations’ present in the city, and (2) it draws attention to the (post-exilic) reality of the current situation. When Israel, and particularly the southern kingdom of Judah (centered at Jerusalem), was taken into exile, the people were dispersed among the nations; and it was in the “dispersion” (diaspora) that a distinctly Jewish identity developed. It is generally assumed that these Jews are sojourning in Jerusalem for the festival of Weeks (Pentecost); the verb katoike/w often implies a more permanent residence, but here may simply mean generally “to dwell”. These Jews are “from every nation under heaven”, and have come together in the city (for the festival). At the coming-to-be of “this voice” (th/ fwnh/), again Jews, symbolized as a specific crowd (plh=qo$), “come together” (sune/rxomai) in confusion (being “stirred together” [sugxe/w]). It is interesting that, just in the tradition regarding the Sinai theophany, the multitudes are hearing different languages but one voice.

b. Response of the Crowd (v. 6b-11)

V. 6b and 7a reprise the confusion—they “stood out of (their minds)” and “wondered” in amazement as they heard the disciples speaking. It is unnecessary to ask just how, when, or where these people heard the disciples—and altogether beside the point. The author has crafted a marvelous dramatic scene, with events (at the historical level) certainly having been compressed together into a single moment. Similarly, it is rather unlikely that a single person or group of persons in the crowd would have said precisely what the crowd is recorded as saying here. Instead, various reactions and responses are represented by one voice. This is important thematically, and, one might say, theologically as well. Often a creative literary device conveys far more truth than a ‘sober’ record of events. Consider several of the themes inherent in the crowd’s response:

    • The reference to the disciples as “Galileans” (Galilai=oi), while serving to emphasize the wonder of the situation, also creates a subtle shift stressing ethnic (and geographic) identity. Most of the disciples, and certainly the Twelve were Galileans (“men of Galilee”, 1:11). The early Christian mission began in Galilee (cf. 1:1-2), is centered in Jerusalem (by the united community of the Disciples), and will spread from there into all nations (1:8).
    • Two key references to hearing the voices speaking “in our own language” (v. 8, cf. also v. 6) and “in our tongues” (v. 11) bracket the list of nations in vv. 9-11a. The importance of this description should by now be apparent. It may be useful to consider the qualifying phrase accompanying each reference: (1) V. 8: “in our own language in which we came to be born” [e)n h! e)gennh/qhmen] (2) V. 11: “(hear speaking) in our tongues the great (work)s of God” [ta\ megalei=a tou= qeou=] The first phrase clearly indicates ethnic sense; the second echoes Old Testament language whereby news of the great and glorious deeds of God is spread into the surrounding nations (cf. Ex. 15:11ff, and many others)—geographic sense.
    • The list of nations (vv. 9-11) has been a source of some confusion, as indicated by the number of textual variants and proposed emendations; however, as a separate geographical list it actually makes sense—moving from East (Parthians, Medes, Elamites, Mesopotamia) to West (Anatolian/Asian provinces, Egypt, Lybia, Cyrene and Italy) with Judea in the middle. While still a bit uneven and not without difficulties, its significance as a list of the (known and relevant) surrounding nations is obvious.
c. Confusion (v. 12, cf. also vv. 6-7)

The confusion of the crowd is re-iterated, stating that they all were beside themselves (again e)ci/sthmi, lit. “stand out of [one’s mind]” v. 7) and “thoroughly at a loss” (diapore/w). Their summary response is: ti/ qe/lei tou=to ei@nai; (literally “what does this wish to be?”), often translated more conventionally as “what does this mean?”—however a more literal rendering preserves better a sense of the strange, dynamic nature of the situation in which the crowd finds itself: events almost seem to have a will of their own! The ironic, mocking retort that closes the crowd’s response (“they are filled with sweet [wine]!”), of course, serves to lead into Peter’s great Pentecost speech (vv. 14-40). The disciples are indeed “filled” (plh/qw) with the Spirit (v. 4), rather than “filled” (mesto/w, a somewhat cruder verb which can indicate “stuffed”, “intoxicated”) with ordinary wine.

In conclusion, it is perhaps worth considering again the theme of the “restoration of Israel” in light of the Pentecost narrative:

    • The disciples have returned (turned back) to Jerusalem
      • The Twelve have been reconstituted and are gathered together (in Jerusalem) in one place
        • Jews from all nations (the Dispersion) also are gathered together in Jerusalem
      • They again hear the voice (word of God) in the languages of the nations, spoken by the Twelve and other disciples (echo of the Sinai theophany)
    • The disciples go out from Jerusalem into the nations (even to the Gentiles)

Peter’s sermon-speech that follows (vv. 14-40, Parts 2 and 3 in the series “The Speeches of Acts”) serves as an exposition of the Pentecost scene. It also effectively expounds the key statement by Jesus in 1:8, identifying the end-time Kingdom of God on earth with the presence of the Spirit and the proclamation of the Gospel. Peter’s declaration in v. 33 essentially restates the words of Jesus in Lk 24:49 and Acts 1:4, identifying the coming of the Spirit as the fulfillment of God’s promise (e)paggeli/a) to His people (for more on this, cf. the discussion in the prior note).

June 14: Acts 1:8 (Luke 24:49)

Acts 1:8 (Lk 24:49)

These daily notes on the Lukan Spirit-theme will now focus on the book of Acts. The remaining references to the Spirit in the Gospel will be examined in light of the corresponding development of the Spirit-theme in Acts.

The first reference to the Spirit is found in the introduction to the book (1:1-5), a long and complex sentence, the syntax of which is most difficult and involves detailed textual questions that are beyond the scope of this note. The main point involves the character of vv. 1-5 as a summary of the Gospel (the first volume of the 2-volume work). Jesus’ ministry—especially his teaching to his disciples—took place “through the holy Spirit” (dia\ pneu/mato$ a(gi/ou). In the previous note, we saw how, in the Lukan narrative, the presence of the Spirit was central to the description of Jesus’ ministry from the beginning:

    • The Spirit comes upon Jesus at the Baptism (3:22)
    • Jesus is filled and guided by the Spirit as he is led into the desert (4:1)
    • The presence of the Spirit enables Jesus to overcome the Devil and come through the period of testing (implicit in the narrative)
    • Jesus returns “in the power of the Spirit” (4:14) to begin his ministry
    • In the synagogue at Nazareth he quotes Isa 61:1-2 (4:18-19ff), identifying himself as the Messianic figure of the prophecy, one who has been anointed by the Spirit.

The reference to the Spirit here in Acts 1:2 suggests that the Holy Spirit has remained upon Jesus throughout the entire course of his earthly ministry. Now, the time of his ministry has reached its end, and he is about to depart from his disciples (his ascension to heaven, vv. 9-11, cf. also Lk 24:51 [v.l.]). Much like the prophet Elijah, upon his departure to heaven (2 Kings 2:1, 11-12), who gave his prophetic spirit over to his disciple (Elisha, vv. 9-10), Jesus does the same for his disciples (on the connection between Jesus and Elijah, cf. the previous note and Part 3 of the series “Yeshua the Anointed”). The Spirit will come upon them, in a manner similar to the way it came upon Jesus (at the Baptism). This coming of the Spirit upon Jesus was described as an anointing (vb xri/w) in Lk 4:18 (Isa 61:1), and it would be fair to say that this anointed (i.e. Messianic) aspect extends to the disciples of Jesus (believers) as well. Certainly this is suggested by the Elijah/Elisha parallel, since the giving of the prophetic spirit to Elisha is connected with the idea of a prophetic anointing (1 Kings 19:16).

At the close of the Gospel, Jesus promised that the Spirit would come upon his disciples:

“And, see! I send forth the e)paggeli/a of my Father; but you must sit in the city, until the (moment) at which you should be put in(to) [i.e. clothed in] power out of (the) height(s).” (24:49)

The noun e)paggeli/a is etymologically related to eu)agge/lion (“good message”). It literally means a message about (e)pi/) something, or upon a certain subject. Often it is used in the sense of a promise—i.e., that a person will do something; in a religious context, it typically refers to something that God has promised He will do. This is an important theme that is developed in the book of Acts, identifying the person of Jesus (the Messiah) and his presence (through the Spirit) as the ultimate realization of the covenant promises God has made to Israel (2:39; 13:23, 32; 26:6; cf. also 7:17).

We know that the e)paggeli/a in Lk 24:49 is a reference to the Spirit, because this is made explicit in Acts 1:4, and again in Peter’s Pentecost speech (2:33):

“… he gave along the message to them not to make space [i.e. move] away from Yerushalaim, but to remain about (for) the e)paggeli/a of the Father, of which you have heard (from) me.” (1:4)

“…so, (hav)ing been lifted high to the giving [i.e. right] (hand) of God, and (hav)ing received the e)paggeli/a of the holy Spirit (from) alongside the Father, he poured this out, [even] (as) you (have) seen and heard.” (2:33)

The Christological portrait in Luke-Acts accords with the Johannine tradition: the exalted Jesus receives the Spirit from God the Father, and then gives it, in  turn, to his disciples.

The restatement of this promise of the Spirit (by Jesus) in Acts 1:8 represents the keynote message and theme of the entire book:

“…but you will receive power, (with the) coming of the holy Spirit upon you, and you will be my witnesses, (both) in Yerushalaim and [in] all Yehudah and Shimron, and even unto (the) last (parts) of the earth.”

On the important association of the Spirit with power (du/nami$), cf. Lk 1:17, 35; 4:14; 8:19; 10:38; cp. in Paul’s letters, Rom 1:4; 15:13, 19; 1 Cor 2:4; 1 Thess 1:5, etc. The use of the verb e)pe/rxomai (“come upon”) reflects the Spirit-theme in Luke-Acts (Lk 1:35); it is a distinctly Lukan verb, as seven of the nine NT occurrences are in Luke-Acts. Even as the Spirit comes upon Mary—who, in some ways, represents the first believer in the narrative—so also it will come upon all the believers as they are gathered now in Jerusalem (2:1-4).

In the next note, we will explore the context of the statement in Acts 1:8 a bit further, particularly in relation to the Pentecost scene that follows in chap. 2.

 

 

Saturday Series: Acts 2:16-21 (Joel 2:28-32) (continued)

Acts 2:16-21 (Joel 2:28-32), continued

This Pentecost-themed study is focusing on the use of the Joel 2:28-32 (Heb 3:1-5a) oracle in the Pentecost sermon-speech by Peter (Acts 2:14-40). As I noted last week, in examining the use of Joel 2:28-32 (both by Peter and by the author of Acts) several factors must be considered:

    1. The original context of the passage
    2. How this was applied to the early Christian context (of Peter’s speech), and
    3. How the author of Acts adapted the text to fit this application (at the literary level, within the narrative setting)

The first point was discussed in last week’s study. Here, we will be looking at the final two points.

Application to the Early Christian Context (Peter’s Speech)

However one judges the historicity of the Sermon-Speeches in Acts, they appear, in the form we have them, as well-constructed literary productions in Greek. The Scripture citations tend to follow the LXX Greek version of the Old Testament, and yet this does not mean that the speaker (in this case, Peter), at the historical level, could not have cited the Scripture in the manner and context indicated. It simply means that such a speech, as we have it, is no mere stenographic reproduction, but a careful literary adaptation—and this includes the Scripture quotation.

Let us see how the Scripture passage was applied in the context of Peter’s speech. First, the Text. The quotation from Joel closely follows the Greek (LXX) version, with the following notable variations:

    • “in the last days” (en taís eschátais h¢mérais) instead of “after these things” (metá taúta) [verse 17 / 2:28]
    • the positions of “young ones/men” (hoi neanískoi) and “old ones/men” (hoi presbýteroi) are reversed
    • the addition of “my” (mou) to “slave men” and “slave women” [i.e. male and female slaves] (doúlos/doúl¢) [verse 18 / 2:29]—indicating that these are slaves/servants of the Lord.
    • the addition of “and they will foretell [i.e. prophesy]” (kai proph¢teúsousin)—this repeats what is stated in verse 17 [2:28], and gives added emphasis on the theme of prophesying (see below).
    • the addition of “up above” (ánœ) and “down below” (kátœ) [verse 19 / 2:30]
    • the last portion of Joel 2:32 [3:5] as been left out: “so that in mount Zion and in Jerusalem there will be the (one) being saved, according to that (which) the Lord said, and they are (ones) being given the good message [euangelizómenoi], (those) whom the Lord has called toward (Himself)” (translating from the LXX; euangelizómenoi is a misreading of the Hebrew ba´rî¼îm [“among the survivors”])

In some manuscripts the quotation conforms more precisely with the LXX (as in the Alexandrian text represented by codex B), but this is likely a secondary ‘correction’. The version of the quotation which has been adapted to the context of the speech (especially in vv. 17-18) is almost certainly original. Overall the LXX here reflects a fairly accurate translation from the Hebrew. At the historical level, one would expect that Peter might rather have quoted from the Hebrew—if so, it is understandable that the author (trad. Luke) might simply substitute in its place the LXX (with some modification). On the (critical) theory that the speech is primarily a Lukan composition (set in the mouth of Peter), adapting the Greek version would be a natural approach.

What is the significance of these changes, and how does the subsequent modified Scripture relate to the message of both the speaker (Peter) and author?

In the narrative, no exposition is given by Peter, other than the statement that events of the moment are a fulfillment of Joel’s prophecy (v. 16). It is interesting to consider how Peter (and/or the author of Acts) applies this prophecy to the current situation. The phenomenon of speaking in tongues, though the principal occasion of the crowd’s amazement, appears to be only marginally connected with the prophecy. I would say that there are three main points of contact which are being emphasized:

    • God’s sending his Spirit upon the believers, and their being filled with the Spirit
    • That believers—both men and women—will prophesy
    • This pouring out of the Spirit specifically indicates it is the last days

Along with this, we have a central theme that runs throughout the work of Luke-Acts as a whole: that prophecy in the New Age (that is, the time of the New Covenant) is realized through the proclamation of the Gospel.

In many ways, the Joel oracle represents (along with Jeremiah 31:31-34) the keystone Old Testament prophecy regarding the “new age” (the New Covenant) inaugurated by the work of Jesus Christ. Consider the elements which are combined in this passage:

    • That God is doing a new thing, pouring out of his Spirit upon all people—young and old, men and women, slave and free alike (cf. Gal 3:28).
    • That God’s people will now be guided directly by the Spirit (on this theme, cf. Jer 31:34; 1 John 2:27).
    • Even the least of His people will be able to prophesy—that is, speak the revelatory word or message of God (in this regard, note the interesting passage Num 11:24-29).
    • This signifies that it is the “last days” (i.e. the end times)
    • Salvation (in Christ) is being proclaimed to all people

This is also an instance where the New Testament speaker/author has been relatively faithful to the original historical context of the prophecy (discussed in last week’s study). A simple outline of the main sections of the book of Joel would be:

    • 1:20-2:11—Judgment on Judah/Jerusalem (“day of YHWH”)
    • 2:18-32—Restoration and blessing (material and spiritual) for the survivors in Judah/Jerusalem
    • 3:1-16—Judgment on the Nations (“day of YHWH”), contrasted with the fate of (the restored) Judah/Jerusalem

Note the central position of the restoration theme, which includes the oracle in 2:28-32. Even though the context implies that the restoration indicated in 2:18-32 will be reasonably soon (not left for the indefinite future), it is not specified precisely when it will occur. Even today, there is a considerable divergence of views among commentators as to how such passages should be interpreted. Regardless, in Acts, it is clearly the spiritual side of Israel’s future restoration that is emphasized, being applied to believers in Christ—a theme which is found throughout the early chapters of the book. What is perhaps overlooked by many modern interpreters is the prominence of the eschatological motif. This is indicated here by:

    • The alteration of the LXX metá taúta (“after these [things]”, Hebrew “after/following this”) to en taís eschátais h¢mérais (“in the last days”) of Joel 2:28 [3:1] in v. 17, specifying clearly that this is the last-days / end-times.
    • The natural phenomena described in Joel 2:30-31 [3:3-4], included in vv. 19-20 are eschatological/apocalyptic images which came to be associated quite distinctly with God’s end-time Judgment—see especially in the Synoptic tradition (Jesus’ Olivet/Eschatological Discourse), Mark 13:14-15ff par.

Even though the natural wonders of Joel 2:30-31 are not technically being fulfilled at the time of Peter’s speech, they clearly signify that, in the mind of Peter (and, to some extent, the author of Acts), the end-times are definitely at hand. This belief in, and expectation of, the imminent judgment of God (and return of Christ), found in nearly all the New Testament writings, may trouble some traditional-conservative commentators (wishing to safeguard a certain view of Scriptural inerrancy); however, it is an important aspect of early Christian thought which cannot (and ought not to) be ignored or explained away.

The Application with in the literary and thematic framework of Acts

Nearly all of the sermon-speeches in Acts follow a basic format:

      • Narrative introduction—this may be a simple introduction or include an extended narrative
      • The speech itself:
        • Introductory address, often with kerygmatic elements, leading into the Scripture passage
        • Citation from Scripture
        • Exposition and Gospel kerygma
        • Concluding exhortation
      • Narrative summary

The relative length and complexity of Peter’s sermon-speech in Acts 2 stretches and expands the central portion of the outline. I divide the speech itself into three main sections, each of which has: (a) an introductory address, (b) Scripture citation, and (c) exposition/application. Each section begins with a (vocative) address to the crowd, according to three parallel expressions:

    • ándres Ioudaíoi—Men, Yehudeans [i.e. Judeans, men of Judea]!… (v. 14)
    • ándres Isra¢lítai—Men, Yisraelis [i.e. Israelites, men of Israel]!… (v. 22)
    • ándres adelphoí—Men, Brothers!… (v. 29)

The variation may be merely stylistic, but it is also possible that a progression is intended—from geographic (Judea) to ethnic-national (Israel) to a more intimate familial designation (Brothers).

The Joel oracle is the Scripture cited in the first section (see the outline pattern above):

    • Introductory address: “Men, Judeans…” (vv. 14-16), leading into the Scripture citation. There is no direct kerygma other than to turn the attention of the crowd to the current phenomenon they are experiencing, that it is a fulfillment of Scripture. But note also the concluding citation of Joel 2:32a in verse 21.
    • Citation from Scripture: Joel 2:28-32 [3:1-5 in Hebrew] (vv. 17-21).
    • {There is no specific exposition given or concluding exhortation in this section—application of the Scripture is implicit}

The way that the narrative introduction (vv. 1-13) leads into this section is significant, in the way that it develops certain key Lukan themes. The introduction has the following thematic outline:

    1. Introductory statement (unity of the Disciples), verse 1.
    2. Manifestation of the Spirit, verses 2-4.
    3. Reaction of Jews in Jerusalem (united voice of the crowds), verses 5-13.

It is important to note the parallel theme of Israelite/Jewish unity:

    • The apostles (now reconstituted as twelve) and wider group of disciples (~120 = 12 x 10) are symbolic of the unified (12) tribes of Israel—note that they return to Jerusalem (Acts 1:12), gathering together in a single place (upper room)
    • The Jews dwelling in Jerusalem—whether temporarily for the feast, or on a more permanent basis (the verb katoikéœ could indicate the latter)—have come from all the surrounding nations (representing the exile/dispersion) and are gathered together in one place

I regard this as reflecting the key eschatological theme of the restoration of Israel. This sense of unity is most important when we consider the three sections which make up the speech in vv. 14-36. The crowd speaks with one voice (vv. 7-11)—a literary device, to be sure, but one of real significance. Note the thematic structure here:

    • The disciples speak with the various tongues (languages) of the nations (v. 3-4)
      • All of the crowd can understand, and responds with one voice (vv. 5-11)
    • The crowd is confused by hearing the various tongues (v. 7-8, 12)
      • Peter, speaking for the disciples, responds with one voice (vv. 14ff)

There is reflected here a kind of reversal, not only of the exile/dispersion, but also of the confusion of tongues in the Babel episode—an (eschatological) theme hinted at in Old Testament and Jewish tradition (see for example Zeph 3:9).

The exposition/application of the Scripture was discussed above. The prophetic theme is that of the coming of God’s Spirit upon all the people in the New Age (of Israel’s restoration), so that they all would function as prophets (the role no longer being limited to select/chosen individuals). In the context of Luke-Acts, this is fulfilled by the coming of the Spirit on the disciples of Jesus (believers) in the Pentecost episode (2:1-4ff). The significance of the Spirit’s presence and work in this regard was established at the beginning of the Acts narrative, by the statement of Jesus (to his disciples) in 1:7-8. In the New Age of the New Covenant, believers represent the true people of God. They (and we) are all called to prophesy, through the presence and power of the Spirit, which means the proclamation of the Gospel. The ecstatic/supernatural phenomenon of “speaking in tongues [i.e. foreign languages]” is a means (and symbol) for the communication of the Gospel message to the peoples of the different nations.

As noted above, there is no direct exposition of the Joel oracle, neither is there any clear kerygmatic formula in the text at this point, except, I should say, for the concluding citation from Joel 2:32a [3:5a] in v. 21:

“and it will be (that) every (one) that should call upon the name of the Lord will be saved”

In its original context, of course, it refers to calling upon the name of God (YHWH) for salvation, etc; however, in an early Christian context, it takes on a new meaning in reference to the risen/exalted Jesus as Lord [kýrios, see Acts 2:36, etc]. In this regard, note the key kerygmatic statement in Acts 4:12.

Saturday Series: Acts 2:16-21 (Joel 2:28-32)

Acts 2:16-21 (Joel 2:28-32)

This week’s study, in celebration of Pentecost, will focus on the use of the Joel 2:28-32 (Heb 3:1-5a) oracle in the Pentecost sermon-speech by Peter (Acts 2:14-40). This is one of three Scriptures cited in the speech, and the second of two major citations (the other being Psalm 16:8-11) that anchor the speech and frame the kerygma (Gospel proclamation) in verses 22-24.

In examining the use of Joel 2:28-32 (both by Peter and by the author of Acts) several factors must be considered:

    1. The original context of the passage
    2. How this was applied to the early Christian context (of Peter’s speech), and
    3. How the author of Acts adapted the text to fit this application (at the literary level, within the narrative setting)

The first point will be discussed in this study; the second and third will be addressed in a follow-up study next week.

The original context of Joel 2:28-32

The work is comprised of four distinct oracles—1:2-20, 2:1-17, 2:18-32[3:5], and 3:1-21 [4:1-21]. The first two oracles focus on the coming invasion, with a call to repentance, and mourning in light of the destruction that this judgment will bring (as devastating to the people as a massive locust-attack on the crops). In the last two oracles, the focus shifts to the promise of restoration/renewal—the onset of a period of peace and prosperity—along with the ultimate judgment on the nations.

The dating of the book has varied considerably, and there continue to be differences of opinion among commentators. The (military) invasion by a foreign power (1:6ff), compared to a locust-attack (v. 4, cf. Judg 6:5; 7:12; Prov 30:27; Nah 3:15-16; Jer 46:23), would naturally focus the context on the campaigns and conquests of either the Assyrian or Babylonian forces. In the case of an invasion threatening Judah/Jerusalem, this would mean a time-frame corresponding to either 701 or 598/588 B.C., respectively. The apocalyptic and eschatological elements in the oracles of chapters 2 and 3 make a 6th century setting much more likely.

A basic outline of the book is as follows:

    • Joel 1:2-20: A lamentation for the land which has been desolated by a locust invasion (probably symbolic of a enemy military invasion)
    • Joel 2:1-11: Announcement to Judah/Jerusalem of an impending enemy invasion, with eschatological characteristics—it is God’s own judgment on the land, signifying the “day of YHWH” (verse 11)
      • Joel 2:12-17: A call to repentance for all the people in the land
    • Joel 2:18-27: A declaration that God will restore the fertility and bounty of the land, bringing blessing back to the people (described in material terms, as recovery from the locust attack)
    • Joel 2:28-32 [3:1-5 Heb]: A promise of spiritual blessing (i.e. the pouring out of God’s own Spirit) upon the all the people in the land—this will follow after the material blessing and restoration mentioned previously, and relates specifically to the survivors (i.e. the remnant) of the judgment (v. 32 [3:5]).
    • Joel 3:1-16 [4:1-16 Heb]: Announcement of God’s judgment on the Nations (following the restoration of Judah/Jerusalem, v. 1)—again this signifies the eschatological “day of YHWH” (v. 14, cf. 2:11).
      • Joel 3:17-21 [4:17-21 Heb]: The future fates of Judah/Jerusalem and the Nations are contrasted.

It could also be outlined more simply as:

    • 1:20-2:11—Judgment on Judah/Jerusalem (“day of YHWH”)
    • 2:18-32—Restoration and blessing (material and spiritual) for the survivors in Judah/Jerusalem
    • 3:1-16—Judgment on the Nations (“day of YHWH”), contrasted with the fate of (the restored) Judah/Jerusalem

Even though the context implies that the restoration indicated in 2:18-32 will be reasonably soon (not left for the indefinite future), it is not specified precisely when it will occur. Even today, there is a considerable divergence of views among commentators as to how such passages should be interpreted.

The oracles in 2:18-3:21 demonstrate a strong apocalyptic and eschatological emphasis, typical of a tendency that developed in the Prophetic writings of the exilic and post-exilic period. The trauma of the Exile (both for the northern and southern Kingdoms) led to this emphasis on a future hope—when Israel would be restored, and there would be a reversal of fortune, whereby the people of Israel would flourish in a ‘golden age’ of peace and prosperity, while the nations (collectively) would face judgment. Joel 3 is one of the few passages in the Old Testament—and perhaps the earliest of these—where the “day of YHWH” motif, and the nation-oracle message of judgment (against individual nations), was broadened to apply to all the nations together.

The oracle of 2:18-32 [Heb 2:18-3:5] itself can be divided into three parts:

    • Vv. 18-20—A promise of salvation, in terms of the defeat/removal of the invading forces (from the north)
    • Vv. 21-27—A time of peace and prosperity—especially in terms of the fertility and (agricultural) fruitfulness of the land
    • Vv. 28-32 [3:1-5]—The manifestation of YHWH’s presence among His people, as part of a powerful theophany that anticipates the judgment of the nations (chap. 3)

There is a similar sort of dual-aspect of Land/People in Isa 44:3 (which I discussed in a prior study):

    • Blessing on the land—water poured out on it, irrigating the fields and making them fertile again
    • Blessing on the people—the spirit poured out on them, stimulating the people and making them fertile (in a religious, ethical, and spiritual sense)

The second aspect—the pouring out of the spirit [rûaµ] of God—is expressed in vv. 28-29. What is especially notable, however, is the way that the idea of the spirit coming upon all the people is defined in such precise detail. Here is a translation of vv. 28-29 from the Hebrew (3:1-2):

“And it will be, following this, (that)
I will pour out my spirit [rûaµ] upon all flesh,
and your sons and daughters will act as n¹»î°,
and your older (one)s will dream dreams,
and your choice (young one)s will see visions;
and even upon the servants and upon the (serv)ing maids,
will I pour out my spirit in those days.”

The term n¹»î° is key, and has been left untranslated above. In the ancient Near Eastern religious setting, a n¹»î° was essentially a spokesperson for God—that is, one who communicates the word and will of God to the people. The term is translated in Greek as proph¢¡t¢s, and again into English as “prophet”. Such a person was chosen and gifted, by the Spirit of God, to function in that leadership role.

In ancient Israel, the ideal of charismatic, Spirit-empowered leadership very much dominated the early tradition. The people were governed by an inspired n¹»î° (or ‘prophet’), beginning with Moses and his successor Joshua, followed by the Judges and the great prophet-figure of Samuel. The early kingship (Saul and David) continued to exhibit this same charismatic-prophetic character, though gradually the prophetic role evolved into a separate office employed by the royal court. In any case, only certain individuals were chosen and gifted (by God) to serve as a genuine n¹»î°.

An important theme, found theme found at a number of points in the Prophetic writings reflects what we might call a ‘democratization’ of the ancient principle of spirit-inspired leadership. That is to say, the Spirit of God comes upon the land and its people as a whole, rather than on select individuals. This idea seems to have developed among the later Prophets, likely as a reaction (at least in part) to the trauma of the Exile. The collapse of the Israelite/Judean kingdoms, and the loss of the monarchy, left a void for the principle of spirit-inspired leadership. Two separate, distinct concepts took root during the exile, in response to this void.

On the one hand, the hope for a future ruler from the line of David, who would restore the fortunes of Israel, became an important component of Messianic thought; the roots of this tradition can be found in the exilic Prophetic writings of Jeremiah and Ezekiel. At the same time, an entirely different line of thought took shape—that of the anointed/inspired Community. Both of these lines of tradition coalesced in the Qumran Community, and, somewhat similarly, among the early Christians as well.

This ‘new’ manifestation of the Spirit can be seen, for example, in the Deutero-Isaian passage of Isa 44:1-5 (v. 3); other relevant passages can be found in Jeremiah, Ezekiel, and Zechariah. In some respects, however, these Prophetic texts are simply drawing upon much earlier aspects of Israelite historical tradition. Consider the Moses tradition(s) in Numbers 11:10-30, which I examined in a prior study in the series “The Spirit of God in the Old Testament”. By all accounts, these have to be at least as old as the historical traditions in Judges and Samuel, with their striking record of the ancient principle of charismatic (spirit-inspired) leadership at work.

In the Numbers passage, the inspired status of Moses—as the spokesperson (n¹»î°) and intermediary between YHWH and the people—is broadened out to include 70 chosen/appointed elders (vv. 16-17ff). The wording to describe this process is most significant:

(YHWH speaking) “And I will lay aside (something) from (the) spirit [rûaµ] that is upon you, and I will set (it) upon them…”

When this occurs in the narrative (vv. 25ff), the 70 elders begin to “act as a n¹»î°” , just like Moses—i.e., they become active, inspired (prophetic) leaders, who communicate the word and will of God to the people. When Moses’ young attendant Joshua becomes alarmed at this, the great leader utters an extraordinary statement that broadens the prophetic/inspired gift even further:

“Who would (not) give (that) all (the) people of YHWH (would be) n®»î°îm, (and) that YHWH would give His spirit [rûaµ] upon them!” (v. 29)

Ideally, all the people would function as inspired leaders/spokespersons, gifted to know and understand the word and will of YHWH directly from Him. This doubtless relates to the broader tradition of Israel as a holy, chosen people, a nation made up entirely of anointed/inspired priests and kings, etc (Exod 19:6). The ideal could not be maintained initially, as reflected by the people’s response to hearing and experiencing the voice of God at Sinai (20:18-21). Moses came to be designated as the spokesperson (n¹»î°), and, similarly, certain individuals (and only they) were selected to function as priests.

In the time of Israel’s restoration, a new covenant will be established between God and His people (see Jeremiah 31:31-34, etc). It marks the beginning of a New Age, and oracles such as Joel 2:28-32 are thus eschatological, describing the things that will happen at the end of the current Age (judgment of the nations, etc) and the beginning of the new.

How does the reference to the Spirit in vv. 28-29 fit into this eschatological framework, in light of our discussion above? We may gain a better sense of this by considering the thematic structure of the oracle chiastically, as follows:

    • Promise of salvation for the land and its people (vv. 18-20)
      • God’s presence brings life and blessing to the land of Israel (vv. 21-26)
        • He dwells in the midst of His people (v. 27)
        • He pours His Spirit on all the people (vv. 28-29)
      • God’s presence brings judgment to the earth and its nations (vv. 30-31)
    • Promise of salvation for Jerusalem (Zion) and its people (v. 32)

The spirit (rûaµ) of YHWH essentially refers to His presence, reflecting a manner of expression well-established in Old Testament tradition, going back to the Creation narratives. Thus the “pouring out” of His Spirit is a symbolic expression related to the presence of YHWH among His people. The era of the restored Israel essentially marks a return to the initial moment of the Sinai theophany, when the people collectively stood in God’s presence, prior to the designation of Moses as the spokesperson (n¹»î°) who would stand in their place (Exod 20:18-21). Now all the people are such spokespersons or ‘prophets’ (n®»î°îm), no longer requiring any select individual to serve as intermediary. Now the entire Community is inspired, with the Spirit coming upon them even as it once did the king (at his anointing), or upon the person gifted to function as a n¹»î°.

With this background of Joel 2:28-32 in view—especially the eschatological aspect of the promise of God’s Spirit (the prophetic Spirit) coming upon all of the people—we may now turn to the application this prophecy in the book of Acts. This we will do in next week’s study.

December 30: John 1:16 (continued)

John 1:16, continued

h(mei=$ pa/nte$ e)la/bomen
“we all (have) received”

This is the second of the three phrases in verse 16 (on the first phrase, cf. the previous note):

“and out of his fullness
we all (have) received“

The preposition e)k in the first line indicates the source, since it literally means “out of”. What we, as believers, receive comes out of the fullness of the Son.

There are three words to the phrase here in the second line, and it is worth examining each of them in some detail.

h(mei=$ (“we”)—the pronoun is specified and emphatic, occurring in the first position: i.e., “we have received”. This is significant, as it makes a crucial theological point of emphasis: that we, created human beings, are able to share in all that God possesses (and which He has given to the Son). This is the fullness (plh/rwma) of the Son, referring to everything that God has given to His Son. In particular, He has filled the Son with His favor and truth, but these descriptive attributes, in the Gospel of John, function as an allusion to the Spirit of God.

The first person plural “we” is a collective reference to believers in Christ. It encompasses both the first generation of believers—those who trusted in Jesus during his ministry on earth—and all who have come to believe since (cf. 17:20ff). Compare the references here in vv. 14, 16 with the opening of 1 John 1:1-4ff.

pa/nte$ (“all”)—this is the same adjective (pa=$, “all”) that was used earlier in the Prologue (vv. 3, 7, 9). The first reference was cosmological, i.e., “all things” (pa/nta) in the universe. The next two references have been narrowed to all human beings—and, in particular, all those elect/chosen ones who respond to the Light of God (i.e., His Word and Wisdom) and who come to trust in Jesus. Thus the cosmic scope of the adjective properly refers, as a comprehensive term, to all believers, everywhere in the world.

The comprehensive, universal aspect of the adjective also carries with it a great promise in the Gospel: everyone who trusts in Jesus will be united with him (and God the Father) through the Spirit, and will come to possess the eternal Life of God. Tied to this point is a strong sense of election/predestination in the Johannine Gospel—believers come to trust in Jesus because they/we already belong to God. On the key references, where the adjective pa=$ occurs, cf. 3:8, 15-16; 4:13; 6:37-40; 10:29; 11:26; 12:46; 15:2; 17:2; 18:37. There are also important references in 1 John, where the sonship of believers (i.e., as the “offspring” of God [cp. vv. 12-13 in the Prologue]) is emphasized—2:29; 3:9; 4:7; 5:1, 4, 18.

la/bomen (“we received”)—this verb occurred earlier in the Prologue (vv. 12-13), under the traditional motif of the righteous receiving the Wisdom of God, i.e., giving it a welcome and a place to dwell. In the Johannine context, of course, this applies to trust in Jesus, who is the incarnate Wisdom (Logos). Now the situation is reversed, and believers receive from Jesus in turn. This aspect of an exchange is emphasized in the final line of verse 16, and will be discussed in the next note.

The verb lamba/nw occurs frequently in the Gospel of John, and often with this same specialized theological meaning. We may say that all of the references expressing a promise for believers were essentially fulfilled at the end of the Gospel, when the resurrected Jesus gives to his disciples the Spirit, with the words “receive [la/bete] (the) holy Spirit” (20:22). I have noted on several occasions in the prior notes how the “fullness” (plh/rwma) of the Son, the favor and truth of God, with which he is filled, essentially refers to the Spirit of God. And it is through the Spirit that believers are united with God and have access to his life-giving Power and Presence—the same Divine Presence that fills the Son.