Tag: Spirit of Truth

May 18: John 16:12ff

John 16:12-15

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 10: John 16:8

John 16:8-11

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

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

John 16:8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These will be addressed in the next daily note.

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

The Johannine Paraclete Sayings

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Note on the Johannine “Paraclete” passages

This is a supplement to the recent daily note, the last of a series exploring the development of traditions regarding the Spirit of God within early Christianity. Given the special character of the “Paraclete” passages in the Johannine writings, I felt it was best to discuss them separately. I will not be presenting a detailed critical and exegetical analysis of them here, as that has been done in earlier notes and studies. Instead, the focus will be along the lines of the recent note on the Johannine references to the Spirit, considering how these passages relate to the development of the early Christian belief.

The term “Paraclete” is a transliteration of the noun para/klhto$ (parákl¢tos), used as a title four times in the Johannine Last Discourse of Jesus (13:31-16:33)—at 14:16, 26; 15:26; 16:7. It also occurs at 1 John 2:1, but nowhere else in the New Testament (nor in the LXX), essentially marking it as a distinctive Johannine term. The noun is derived from the more common verb parakale/w (“call alongside”), often used in the sense of calling someone alongside to give help. This help can be understood various ways, including the more technical sense of serving as a (legal) advocate. The relatively wide semantic range has led New Testament translators to render para/klhto$ variously as “advocate”, “counselor”, “comforter”, all of which can be misleading and are not entirely accurate. A safer route would be to transliterate the noun as a title in English—i.e., Paraclete—as many translators and commentators have done. The best solution, however, is to adhere to the literal, fundamental meaning of “(one) called alongside” (i.e. to give help). A related noun, para/klhsi$ (parákl¢sis), more common in the New Testament, refers properly to the help that is given by the person “called alongside”.

In each of the four references in the Last Discourse, Jesus first mentions the para/klhto$, and then subsequently identifies it with the Spirit (pneu=ma):

    • 14:16-17— “And I will make a request of the Father, and He will give to you another (one) called alongside [para/klhto$], (so) that he would be with you into the Age, the Spirit of truth…”
    • 14:26— “…but the (one) called alongside [para/klhto$], the holy Spirit, whom the Father will send in my name, that (one) will teach you all (thing)s…”
    • 15:26— “When the (one) called alongside [para/klhto$] should come, whom I will send to you (from) alongside the Father, the Spirit of truth who travels out (from) alongside the Father, that (one) will give witness about me”
    • 16:7, 13— “…if I should not go away, the (one) called alongside [para/klhto$] will not come toward you; but, if I should travel (away), (then) I will send him toward you. …. And, when that (one) should come, the Spirit of truth, he will lead the way for you in all truth…”

This has led to all kind of interesting speculation as to whether the Last Discourse material may originally have referred only to the para/klhto$, and that the identifications with the Spirit were introduced in a subsequent stage of editing. I do not find such theories very convincing; in any event, within the overall framework of the Gospel as we have it, there can be no doubt that the “Paraclete” and the Spirit are identical.

In three of the references, the expression “Spirit of truth” is used, while “holy Spirit” is found in 14:26 (though some manuscripts there read “Spirit of truth” as well). It should be noted that “holy Spirit” is quite rare in the Johannine writings; apart from a traditional reference in the baptism scene (Jn 1:33), presumably inherited as part of the wider Gospel tradition, the expression occurs only in the episode where Jesus gives the Spirit to his disciples (20:22), and does not occur in the Johannine letters at all. Also, it is worth noting that there is no other reference to the Spirit in the Last Discourse, apart from these four “Paraclete” references.

It is perhaps best to begin with the use of the word para/klhto$ in 1 John 2:1, as in some ways it is the key to a correct understanding of the term in the Last Discourse as well. There the author assures his readers that, if any believer happens to commit sin, “we hold (one) called alongside [para/klhto$] (for us) toward the Father—Yeshua (the) Anointed, (the) just/righteous (one)”. In his role as para/klhto$, Jesus speaks before God on our behalf, much like a legal advocate in front of a judicial court. This implies the exalted position of Jesus (following his resurrection), standing at the “right hand” of God the Father, in accordance with the exaltation-Christology that dominated the earliest period of Christianity.

The main point to note, however, is that it is Jesus who is identified as the para/klhto$, a fact which helps to explain the use of the expression “another para/klhto$” in Jn 14:16. Jesus himself was the first para/klhto$, one called by God to be alongside believers (i.e. his disciples) during his time on earth. He quite literally spent time alongside (para/) them, having previously been alongside (para/) the Father. In his ministry, Jesus gave all sorts of help and guidance to his disciples, teaching them about God the Father and instructing them in the way of truth. The Spirit continues this same work of Jesus, remaining alongside the disciples (believers) and “leading the way” for them “in all truth” (16:13). This association of the Spirit with the truth of God is a key Johannine theme, expressed most clearly elsewhere in John 4:23-24 and 1 John 4:6; 5:6 (“the Spirit is the truth”); cf. also Jn 1:14ff; 8:32, 44; 14:6; 17:17-19; 18:37; 1 Jn 1:8; 2:4; 3:19.

Even more important, from the standpoint of the Last Discourses, is the idea that the Paraclete/Spirit represents the abiding presence of Jesus himself, after he has departed/returned back to the Father. This is part of a wider tendency in early Christianity, whereby the Spirit came to be understood as both the Spirit of God and the Spirit of Jesus. Paul uses “Spirit of God” and “Spirit of Christ” more or less interchangeably, though the latter is admittedly more rare. In prior notes, we examined the idea, best seen at several points in Paul’s letters, that, through his resurrection/exaltation, Jesus came to be united with God’s own Spirit. The Gospel of John, of course, expresses a much clearer sense of Jesus’ pre-existent deity; and his identity as the Son—both in the Gospel prologue and throughout the Discourses—must be understood in light of this Christological emphasis. Jesus the Son was present with the Father, in heaven/eternity, prior to his human life and ministry on earth. With his departure from his disciples, he returns back to the Father, leaving the Spirit in his place. Through the Spirit, Jesus remains with believers (the important Johannine use of the verb me/nw, “remain”); it is also the means by which Jesus shows the way for us to the Father. We are united with both Jesus the Son and God the Father through the presence of the Spirit.

Commentators have long noted the apparent ambiguity with regard to who it is that sends the Spirit, whether the Father or the Son, or the two of them together:

    • 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; 16:7)

Ultimately, the Spirit comes from the Father, but this has to be understood in terms of the clear chain of relationship established and expressed repeatedly throughout the discourses: the Father gives all things to the Son, who, in turn, gives them to believers. The Spirit is certainly among those things that are given—indeed, it is the primary thing given by God to the Son (and then to us as believers). This is summarized and expressed most clearly in John 3:35:

“The Father loves the Son, and has given all (thing)s in(to) his hand.”

According to the prior verse 34, the Spirit is what is primarily in view in this statement:

“For the (one) whom God sent forth from (Himself) speaks the utterances of God, for (it is) not out of a measure (that) He gives the Spirit.”

To say that God does not give his Spirit “out of a measure” means that he gives it fully and completely—that is, here, fully and completely to the Son. The Son, in turn, is able to bestow God’s Spirit upon all who trust in him.

1 John 4:1-6

Finally, some light may be shed on the Paraclete passages from the discussion in 1 John 4:1-6, where the expression “Spirit of truth” is used. This passage has a strong eschatological orientation, whereby the author has set the conflict (in the Johannine Community) involving certain ‘false’ believers as part of the end-time appearance of “Antichrist” —a)nti/xristo$, literally “against the Anointed”. According to the author, these false Christians hold a false view of Jesus Christ, which, being false, cannot be inspired by the Spirit of truth—that is the Spirit of God and Christ. Instead, such “false prophets” are inspired by evil and deceitful spirits—the opposite of God’s own Spirit—characterized as “the spirit th(at is) against the Anointed” (i.e., spirit of ‘antichrist’). Part of the early Christian eschatology, inherited from the Judaism of the period, involved the expected rise of “false prophets” and Satanic-inspired figures during the time of distress (qli/yi$) which precedes the end of the current Age. For further study, cf. my three-part article “The Antichrist Tradition” in the series “Prophecy and Eschatology in the New Testament”.

This eschatological worldview was central to much early Christian thought, going back to Jesus’ own teachings, and received a distinctive expression within the Johannine writings. The presence of the Spirit marked the beginning of the New Age for believers in Christ. All of the anticipated future blessings of the New Age—resurrection, eternal life, abiding with God in heaven—were experienced by believers, through the Spirit, already in the present. This is the “realized” aspect of early Christian eschatology, and it is especially prominent in the Gospel of John. At the same time, the activity of the Spirit in the present offers a promise of what will be experienced fully in the future. For more on the Johannine eschatology, in terms of the Last Discourse and references to the Spirit, cf. my articles in the series “Prophecy and Eschatology in the New Testament”, along with the earlier notes, e.g., on Jn 16:7-15.

 

“…Spirit and Life”: 1 John 5:6-8 & the Trinitarian addition

1 John 5:6-8 (continued)

In the previous note, I argued that the expression “in/through water and blood” in 1 Jn 5:6 refers to two aspects of Jesus’ humanity (that is, his real humanity, against a “docetic” view of Christ): (1) his human birth and life, and (2) his sacrificial death (involving the shedding of blood). Both of these appear together at the time of his death (“blood and water”, Jn 19:34), and may be prefigured (i.e. water and wine [= blood]) in the episode at Cana at the beginning of his earthly ministry (2:1-11). It is Jesus’ very life (water and blood) which is poured out on behalf of humankind. If this interpretation is correct, then we must ask exactly how the Spirit relates to these two aspects, since, in vv. 6b-8, the Spirit is joined to “water” and “blood” to form a triad.

Let us first consider how this is introduced by the author:

“This is the (one) coming through water and blood—Yeshua (the) Anointed—not in water only, but in water and in blood; and the Spirit is the (one) giving witness (of this), (in) that [i.e. because] the Spirit is the Truth.” (v. 6)

There are two phrases involved. The first is:

“the Spirit is the (one) giving witness”
to\ pneu=ma/ e)stin to\ marturou=n

The basic meaning of this is clear enough: the Spirit gives witness (to believers) of Jesus’ coming “in/through water and blood”—i.e. of his real human life and sacrificial death. It may seem a bit strange for us today that there would be Christians who might deny or object to Jesus Christ as a real flesh-and-blood human being. In modern times, the opposite is more often the case—many people accept Jesus’ humanity and death on the cross, but object to the idea that he was divine or the “Son of God” in any real sense. The context of 1 John suggests a Christian setting which espoused a “high” Christology—i.e., Jesus as the pre-existent Son of God—but which was a distance removed from any memory of Jesus’ actual earthly life and ministry. Thus Johannine Christians could easily confess Jesus as the “Son of God” but have genuine doubts or questions about whether, or to what extent, he was actually a human being like us. The author of the letter goes out of his way, at several points, to emphasize this point. We see it already in the opening verses (1:1ff), where he speaks of Jesus as the “word of Life” which “we” (i.e. the apostles or an earlier generation of believers) have heard, seen with eyes, felt with hands, etc—Jesus was a real human being who walked and lived among us. Most scholars regard the Johannine Letters as addressed to a later (second or third) generation of Christians, dated c. 90-100 A.D., and this is likely to be close to the mark.

An important point in the Last Discourse is that the Spirit/Paraclete will teach and instruct believers, giving witness of things both to them and through them (14:26; 15:26-27; 16:13-15); in particular, 15:26f states:

“…that one [i.e. the Spirit/Paraclete] will give witness about me, and you also will give witness…”

Thus the first statement about the Spirit in 1 Jn 5:6 is fully in accord with the view of the Spirit presented in the Gospel, and is confirmed again in 2:26-27, with the idea that the Spirit (“the anointing”) instructs believers in all things. In the view of the author, true believers will hold a correct view of Jesus because they hold the Spirit who gives true witness about Jesus. This leads to the second statement:

“(in) that [i.e. because] the Spirit is the Truth”
o%ti to\ pneu=ma/ e)stin h( a)lh/qeia

In the Gospel, this is expressed by the title “Spirit of Truth” (14:17; 15:26; 16:13) and also in 1 Jn 4:6. The Spirit is also associated closely with Truth in Jn 4:23-24, and also with the indwelling word/presence of God in 1 Jn 1:8; 2:4, etc. That Jesus and God the Father also also identified as Truth (Jn 1:14, 17; 14:6; 18:37, etc) simply confirms the basic Johannine idea that the Spirit is both the Spirit of God the Father and of Jesus (the Son). Interestingly, this statement in 1 Jn 5:6b seems to provide a belated answer to the question by Pilate in Jn 18:38:

    • Question: “What is (the) truth?”
    • Answer: “The Spirit is (the) Truth”

In the immediate context of the letter, however, the emphasis is on the truthfulness of the Spirit’s witness. Since the Spirit is Truth itself, it/he can only speak the truth, as indicated by Jesus in Jn 16:33: “…he will lead the way for you in all truth”.

While it might seem that the Spirit is sufficient to give witness for believers, in verses 7-8 the author of the letter turns to the ancient legal principle that testimony in a court of law must be confirmed by at least two witnesses (i.e. two or three witnesses). This is expressed a number of times in the Old Testament Law (cf. Deut 19:15, etc), and appears in the Johannine discourses of Jesus (5:30-46; 8:16-19). In Jn 5:30ff, Jesus cites four different sources of testimony that give witness about his identity (as the Son sent by the Father). Here the author of the letter cites three:

“(so) that the (one)s giving witness are three—the Spirit and the water and the blood—and the three are (together) into one.” (vv. 7-8)

This thematic formula of three-in-one certainly helps explain the trinitarian addition, found in some Latin (Vulgate) manuscripts, which, inappropriately, made its way into the 16th/17th century “Textus Receptus” editions of the New Testament (see spec. the KJV of vv. 7-8). It is, however, clearly a secondary addition (interpolation), as virtually all today commentators agree. We must avoid reading later theological concepts (from Nicene orthodoxy, etc) into the passage, and focus instead on the thought-world of the author and the (Johannine) congregations whom he is addressing. The main question is: how exactly does the Spirit relate to the “water” and “blood” which, as I have argued, symbolize the human life (and sacrificial death) of Jesus. There are are several avenues to explore:

    • The relationship of the Spirit to Jesus in the Johannine Gospel and Letters
    • The connection between the Spirit and water, especially as a symbol of birth and life for those who trust in Jesus
    • The connection between the Spirit and the death (i.e. blood) of Jesus

This will be done in the next note which will conclude our extended discussion on 1 John 5:6-8.

“…Spirit and Life”: John 14:25-26; 15:26-27

John 14:25-26; 15:26-27

In this note, I will be examining the second and third references to the Spirit in the Last Discourse. The meaning of the word para/klhto$ and its identification with the Spirit were discussed in the previous note (on 14:16-17), along with the primary significance of the “one called alongside”—the abiding presence of both Jesus (the Son) and God the Father in and with the believer, a presence which will last “into the Age”. In the three references which follow—14:25-26; 15:26-27 and 16:7-15—Jesus provides more detail as to the role and work of the Spirit/Paraclete, and the kind of help/assistance which the he will provide on behalf of believers. In discussing these two passages, I wish to explore two key aspects:

    1. The relationship between Jesus and the Father in the sending of the Spirit/Paraclete, and
    2. The specific role/action of the Spirit/Paraclete

1. With regard to this first point, there can be a good deal of confusion: is it the Father or Jesus (the Son) who gives/sends the Spirit? Let us look at how this is described in each of the passages, beginning with the two under discussion today:

    • “…the one called alongside [para/klhto$], the holy Spirit, whom the Father will send in my name” (14:26)
    • “…the one called alongside [para/klhto$], whom I will send (from) alongside the Father, the Spirit of Truth…” (15:26)

There is even more variation if we include all four passages:

    • “I will ask (of) the Father and He will give…” (14:16)
    • “the Father will send in my name…” (14:26)
    • “I will send (from) alongside the Father…” (15:26)
    • “I will send (him)…” (16:7)

How are we to understand this interrelated dynamic—the involvement of both Father and Son (Jesus) in sending/giving the Spirit? To begin with, the ultimate source of the Spirit/Paraclete is God the Father, as is clear from 15:26: “…the Spirit of Truth which travels out [e)kporeu/etai] (from) alongside the Father”. This is also confirmed by the progression indicated in the four passages:

    • The Father gives (at Jesus’ request)—sole/primary action of the Father
    • The Father sends in Jesus’ name—primary action of the Father
    • Jesus sends from the Father—primary action of Jesus
    • Jesus sends—sole/primary action of Jesus

This transference reflects the basic theological model in the Johannine discourses—the Father gives to the Son (Jesus), who, in turn, gives to believers. This is expressed most precisely in 5:26:

“For just as the Father holds Life in himself, so also he gave to the Son to hold Life in himself”

Life and the Spirit are virtually synonymous in the Gospel of John, and this same relational dynamic is expressed, in terms of the Spirit, in 3:34-35:

    • “The Father…has given all things in(to) the (Son’s) hand” (v. 35)
    • “The (Son) God (the Father) sent…gives the Spirit” (v. 34)

2. The role and work of the Spirit/Paraclete is expressed by Jesus in both of these passages, which are closely parallel with each other:

“These things I have spoken (while) remaining alongside you, but the one called alongside, the holy Spirit, whom the Father will send in my name—that (one) will teach you all (thing)s and will put under your mind/memory all (the thing)s that I said to you.” (14:25-26)

“When he should come, the one called alongside, whom I will send to you (from) alongside the Father—the Spirit of Truth who travels out (from) alongside the Father—that (one) will give witness about me, and you also will give witness…” (15:25-27)

Thus there are two roles the Spirit/Paraclete will have for believers:

    • To teach them all things, and especially to help them remember the things which Jesus himself has taught them
    • To give/bear witness about Jesus—that is, through the disciples (believers), as is clear from verse 27 (cf. also Mark 13:11 par; Luke 12:12; Acts 4:8, 31; 6:10; 7:55, etc)

There is a tendency, perhaps, to limit these (esp. the first) to the disciples (apostles), but this is unwarranted; the Last Discourse, and, indeed, all of Jesus’ teaching in the discourses, can be taken as applying to all believers. The role of the Spirit teaching believers “all things” is confirmed by the similar (Johannine) statement in the first Letter (1 Jn 2:27):

“And the anointing which you received from him [i.e. Jesus] remains on/in you, and you have no business [i.e. need] that any one should teach you; but (rather), as the anointing (from) him teaches you about all things and is true, and is not a lie, and even as it/he taught you—remain in him.”

This corresponds precisely with what Jesus says of the Spirit/Paraclete in 14:26. The function of bearing witness will be developed further in the final passage in the Last Discourse (16:7-15), to be discussed in the next note.

“…Spirit and Life”: John 14:16-17

John 14:16-17

For the next three notes in this series, I will be examining the four passages in the Last Discourse where the Holy Spirit is specifically mentioned. The first of these is found in 14:16-17. I wish to discuss this reference according to three points:

    1. The meaning of the word para/klhto$ and its identification
    2. Its primary significance in the Last Discourse, and
    3. The connection between vv. 16-17 and verse 15
1. The meaning and identification of para/klhto$

The noun para/klhto$ literally means “one called alongside”, or, in the active sense, “one who calls (a person) alongside”. The “calling alongside” fundamentally refers to giving help or assistance to a person. This help sometimes is in the technical (legal) sense of a defender or “defense attorney”, i.e. an advocate—and so the word is rendered here in some translations. However, translations such as “Advocate” or “Comforter”, etc, are interpretive renderings which tend to focus only on one particular aspect of the kind of “help” a para/klhto$ might give. To avoid this, other translators and commentators give a simple transliteration in English—”Paraclete”—but this offers no guidance as to the meaning of the word. In point of fact, Jesus describes the specific “help” which the para/klhto$ will give to his disciples (believers) in the context of these sayings, so it is best to translate the word itself literally—i.e., “one called alongside”:

“And I will ask (of) the Father and he will give to you another (who is) called alongside [para/klhto$], (so) that he might be with you into the Age…” (v. 16)

The use of a&llo$ (“[an]other”) suggests that Jesus himself was a para/klhto$—i.e. one called alongside believers, and that this second “helper” will take his place. This would seem to be confirmed by 1 John 2:1, the only other occurrence of the word in the New Testament outside of the four in Jn 14-16. Who is this “second” para/klhto$? Jesus identifies him in verse 17:

“…the Spirit of Truth [to\ pneu=ma th=$ a)lhqei/a$], whom the world is unable to receive, (in) that [i.e. because] it does not observe [i.e. recognize] him and does not know (him)—but you know him, (in) that [i.e. because] he remains with you and will be in you.”

The expression “Spirit of Truth” is used to identify the para/klhto$ also in 15:26 and 16:13; only in 14:26 is the specific title “Holy Spirit” used. This has led some critical commentators to theorize that originally the “Spirit of Truth” may not have referred to the Holy Spirit (in a Christian sense), nor even to the essential Spirit of God (YHWH), but to a distinct divine/heavenly being (or “Angel”). The expression “Spirit of Truth” is found in the Qumran text 1QS (“Community Rule”), where the reference is to God’s cleansing of humankind (i.e. the righteous/believers) through His truth:

“He will sprinkle over him the spirit of truth like lustral water (in order to cleanse him) from…the unclean spirit, in order to instruct the upright ones with knowledge of the Most High…There will be no more injustice…Until now the spirits of truth and injustice feud in the heart of man: they walk in wisdom or in folly. In agreement with with man’s inheritance in the truth, he shall be righteous…” (1QS 4:21-24)

Even in the thought of the Qumran Community, this “spirit of truth” is identified with the “holy spirit”

“For it is by the spirit of the true counsel of God that are atoned the paths of man, all his iniquities, so that he can look at the light of life. And it is by the holy spirit of the community, in its truth, that he is cleansed…” (3:6-7)

The idea seems to be that God, through his own Spirit (of truth and holiness), cleanses the “spirit” of the Community, and that, by joining the Community, a person’s own “spirit” is likewise cleansed. For early Christians, this cleansing Spirit was associated with the person (and work) of Jesus, already in the earliest Gospel tradition (Mark 1:8 par).

2. The primary significance of para/klhto$

As indicated above, the essential meaning of the noun is “one called alongside [para/]”. The primary emphasis is not on what this person does, but rather his presence alongside believers. This is clear from Jesus’ words here in vv. 16-17

    • “(so) that he might be with you [meq’ u(mw=n] into the Age” (v. 16)
    • “(in) that he remains alongside you [par’ u(mi=n me/nei] and will be in you [e)n u(mi=n e&stai]” (v. 17)

The parallel with verses 23-24 strongly indicates that the presence of this para/klhto$ signifies the presence of both God the Father and Jesus—Father and Son—together:

“…my Father will love him [i.e. the believer], and we will come toward him and we will make our abiding/dwelling (place) with him” (v. 23b)

The noun monh/ (“abiding [place]”, i.e. place to stay) is related to the verb me/nw (“remain, abide”)—just as the Spirit/para/klhto$ abides with the believer, so Jesus and the Father together have their abode with him.

3. The connection between verse 15 and vv. 16-17

Perhaps the most difficult aspect of this passage is how verses 16-17 relate to the conditional statement in v. 15:

“If you love me, you will keep my e)ntolai/“

The noun e)ntolh/ is typically translated “commandment”, which can be somewhat misleading, especially in the Johannine discourses. As I have discussed in earlier notes, the word essentially refers to something given (laid on) a person to complete. When Jesus applies it to himself (always in the singular), it signifies the task, or mission, given to him by the Father. Every aspect of the mission is involved, including all that he is to say and do, culminating in his sacrificial death on the cross. When the word (either singular or plural) applies to believers, the emphasis is on accepting Jesus word—primarily in terms of the witness to his identity, as the divine/eternal Son sent by the Father. The use of the plural e)ntolai/ can be somewhat confusing, especially when translated “commandments”, since it gives the impression of a set of specific commands, such as the Decalogue (Ten Commandments) and other portions of the Old Testament Law (Torah). However, one finds no evidence for anything of the sort in the Gospel of John; and, while Jesus certainly gave considerable teaching of various kinds to his disciples, actual “commandments” are quite rare. Indeed, it is possible to isolate only two primary requirements which would seem to comprise Jesus’ e)ntolai/: (1) trust in Jesus, and (2) love for one another, according to Jesus’ own example. Both of these can be viewed as part of a single injunction to love; note the parallel:

    • “if you love me, you will keep/guard my e)ntolai/” (v. 15)
      “if anyone loves me, he will keep/guard my words [lo/goi]” (v. 23)
    • “the one holding my e)ntolai/ and keeping/guarding them—that (person) is the one loving me” (v. 21)

Loving Jesus is thus synonymous with keeping/guarding his words, which Jesus elsewhere identifies with the Spirit and Life (6:63).

Taking vv. 15-17 (and the parallel in vv. 23-24) out of context might lead to the idea of a probationary period for believers—i.e., only if they prove faithful and obedient to Jesus’ commands will the Spirit be sent to them. Such a view would be contrary to the overall evidence from the Gospel, and reflects a misunderstanding of the logic at work here. As will be discussed in an upcoming note (on Jn 20:22), the Spirit is given to believers immediately upon Jesus’ initial appearance to them after the resurrection. Similarly, in the book of Acts, the Spirit comes to believers in conjunction with their first demonstration of faith (usually associated with the baptism ritual), it is not earned as a result of religious obedience. How then should the conditional statements in vv. 15 and 23 be understood? The interpretive key, I believe, is found in the intervening statement in verse 21, which expresses two fundamental points:

    • The identity and character of the believer:
      “The one holding my e)ntolai/ and keeping/guarding them—that (person) is the one loving me”
      The person who loves Jesus is identified/characterized by accepting all his words and his identity as the Son sent by the Father—the acting out of this acceptance is not a pre-condition, but reflects the believer’s essential identity.
    • The reciprocal relationship of unity between Father, Son, and believer:
      “The one loving me will be loved by my Father and I (also) will love him”
      I.e., love is a sign of intimate relationship and unity.

If we wish to view this dynamic as a logical or temporal sequence, it might be summarized as follows:

Trust in Jesus—i.e. acceptance of his words, etc
|
Following the example of Jesus’ love—the presence of this love in the believer
|
The believer’s relationship with Father and Son is realized
|
The presence of the Father and Son is manifest in/with the believer

The Spirit is the manifest presence of Father and Son, as is clear both from verse 23 and the closing words of v. 21:

“…and I will make myself shine (forth) in/on him”

This relationship between Father, Son (Jesus) and Spirit will be discussed further in the next note (on 14:25-26 and 15:26-27).

Translation of the Qumran texts, given above, are taken from The Dead Sea Scrolls Study Edition (2 Vols), eds. Florentino García Martínez and Eibert J. C. Tigchelaar (Brill/Eerdmans: 1997-8).

For a discussion of the Spirit in the Pentecost narrative of Acts 2, cf. my earlier three-part article “The Sending of the Spirit” and the article on Peter’s Pentecost speech.