Tag: Witness of the Spirit

May 24: 1 John 1:3-4

1 John 1:3-4

Following the parenthesis of verse 2 (cf. the previous note), the main syntactical line of verse 1 is picked up in verse 3, repeating the relative clause/phrasing from verse 1: “…that which [o%] we have seen and heard…”, referring to the witness of the first disciples to the person of Jesus (the Son sent to earth by God the Father). The author includes himself as one of these witnesses (“we have seen…”). This has led some commentators to claim that the author was, indeed, one of the first disciples (early tradition identified him with John son of Zebedee).

However, it is more likely that this is part of the author’s conscious rhetorical and apologetic strategy; he aligns himself with the historical (and authoritative) Gospel tradition that goes back to the first disciples (as eye/ear-witnesses) and the earthly ministry of Jesus. At the same time, it is possible that he has the ‘Beloved Disciple’ in mind, who, apparently, had an unusually long life-span, and may have outlived the other early disciples (cf. the tradition in the Gospel appendix, 21:20-23). If the implications of this traditional information is correct, the elders in the Johannine Community (such as the author[s] of 1-3 John) likely would have known the ‘Beloved Disciple,’ prior to his death.

What follows in verse 3 marks the principal clause of the prologue, to which the preceding relative phrases (with their accusative relative pronouns) are subordinate:

“…we even give (it) forth as a message [vb a)pagge/llw] to you…”

If we were to rearrange the phrasing to make a more conventional statement, it would read:

“We give forth that which was from the beginning…as a message to you”
or, alternately:
“We give forth…(this) about the word of life…as a message to you”

What believers give now, in the present, is an authoritative message about the Son (Jesus), identified as the Divine “word of life”. They/we bear witness to Jesus’ identity and to the life that he gives. In the previous note, I discussed the strong reasons for seeing an indirect allusion here to the Spirit in the expression “the word of life”. But what believers give (to others) is not the living Word, or the Life itself, but a message and witness about (peri/) this Life. It is a message that corresponds with the witness of the first disciples, who saw what Jesus did, and heard what he said, during his earthly life.

In the subordinate i%na-clause that follows, and which brings the sentence of vv. 1-3 to a close, the purpose of this witness-message is stated:

“…(so) that [i%na] you also might hold common-bond [koinwni/a] with us; and, indeed, our common-bond (is) with the Father and with His Son Yeshua (the) Anointed.”

The purpose thus is that the author’s readers would be joined, holding things in common, with him (and his circle of adherents). The author clearly identifies his community with the community of true believers, by adding that “our common-bond” is with God the Father and Jesus the Son. This is important for understanding the author’s overall purpose in writing, which he establishes here in the prologue.

The noun koinwni/a is relatively rare in the New Testament, being used primarily (12 of 19 occurrences) in the letters of Paul (e.g., 1 Cor 1:9; 10:16; 2 Cor 6:14; Phil 3:10). It is often translated “fellowship,” but this seems rather too tepid a translation; nor does it properly capture the essential meaning of the word, which denotes something that people hold in common (koino/$). I feel that “common-bond” is a more appropriate rendering, especially since it also touches upon the idea of a covenant (Heb tyr!B=, a binding agreement) between believers and God, just as we see expressed here.

The noun koinwni/a occurs in Acts 2:42, as a characteristic of the first believers (in Jerusalem), reflecting their unity, as well as their sense of community and shared purpose (o(moqumado/n). However, somewhat surprisingly, the word is used nowhere else in the Gospels or Acts, and is not at all part of the vocabulary of Jesus in his teaching (as it was preserved and translated into Greek). It does not occur in the Gospel of John, even where we might most expect it, in the Last Discourse and the great Prayer-Discourse of chapter 17. The strong emphasis on unity in the Prayer-Discourse is similar to what we find here in verse 3 of the prologue; even though koinwni/a is not used in the Gospel, the underlying thought is very much present (esp. in chaps 13-17).

A strong argument can be made that, in the Gospel, the unity between believers and God, and among believers, is realized through the presence of the Spirit. It is through the Spirit that both God the Father and the Son (Jesus) are present in and among believers. Indeed, God’s abiding presence depends upon the Spirit, since He Himself is Spirit (Jn 4:24). Foremost of what Jesus gives to believers is the Spirit (1:33; 3:34; 4:10-15; 7:37-39; 15:26f; 16:7b-11ff; 19:30/20:22), and he continues to be present, communicating to them/us through the Spirit (6:63; 16:12-15; cf. also the other Paraclete-sayings).

In terms of the author’s rhetorical purpose, if his readers will join (in agreement) with him, as he hopes, then they will demonstrate that they share this common-bond, sharing in the Spirit of truth, and are to be considered part of the Community of true believers. Knowing that those who receive and respond to his writing are to be counted among the true believers, possessing a true faith in Christ and the true witness of the Spirit, will bring great joy to the author and his circle:

“And we write these (thing)s (to you), (so) that our joy might be made full.” (v. 4)
Some MSS read u(mw=n (“your”) instead of h(mw=n (“our”), but the first person plural is more likely to be original, and is certainly more appropriate to the context.

The author may have in mind something of the theology of the Gospel Prayer-Discourse (chap. 17), with the idea that unity—the full community of believers—will only be realized once the full number of the elect/chosen ones come to trust in Jesus through the (apostolic) mission of believers (cf. vv. 20-26). However, as will be discussed in the upcoming notes and articles on 1 John (in the series “Spiritualism and the New Testament”), the author’s mission also has the specific focus of achieving (and/or restoring) a certain kind of orthodox unity among the Johannine churches.

Along these lines, in the next daily note, I will be looking at the other occurrences of koinwni/a, in verses 6-7.

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

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

Saying 4-5: John 16:7-15

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 18: John 16:12ff

John 16:12-15

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 15: John 16:11

John 16:11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 13: John 16:10

John 16:10

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 12: John 16:9

John 16:9

As discussed in the previous note, verse 8 describes the role of the Spirit (the para/klhto$) as that of exposing/showing (vb e)le/gxw) the world (ko/smo$) to be wrong. He will show the world to be wrong about (peri/) three things in particular, expressed by a triad of nouns:

    • about a(marti/a (v. 9)
    • about dikaiosu/nh (v. 10)
    • about kri/si$ (v. 11)

Of these three, the meaning of the first (a(marti/a) is most straightforward, being understood (and translated) generally as “sin”. Thus the statement in verse 8 reads: “and that (one) will show the world (to be wrong) about sin [peri\ a(marti/a$]…”.

However, sin (a(marti/a, vb a(marta/nw) has a very distinct meaning and significance in the Johannine writings. While not ignoring or denying the conventional ethical-religious meaning (cf. 5:14; 9:2-3ff; 20:23), the word (and concept) is very much defined in Christological terms, informed by its use in the Johannine theological context. We can see this most particularly by the explanation given (by Jesus) in verse 9:

“about sin, (on the one hand,) (in) that they do not trust in me“

The exposition in vv. 9-11 is governed syntactically by a me\n…de/… construction (“on the one hand…on the other…”). Here the particle me/n indicates the first item of the triad—three parts of a witness the Spirit gives against the world.

Sin is clearly identified here with a failure to trust (vb pisteu/w) in Jesus. People (i.e., those belonging to “the world”) are unwilling or unable to recognize the truth about who Jesus is, and thus do not trust in him. The main section in the Gospel dealing with the question of sin is section 8:21-30 of the great Sukkot Discourse-complex in chapters 7-8. In verse 21, Jesus first states the matter in a rather puzzling way:

“I go away, and you will seek me, and (yet) in your sin you will die off—for, (to the place) where I go away, you are not able to come.”

Throughout this discourse, as in the Last Discourse, Jesus plays on a double-meaning of the idea that he is “going away” (vb u(pa/gw). At the level of the world (that is, his hostile audience in the Sukkot Discourse), the reference is simply to Jesus having gone off somewhere (to another geographical location, cf. 7:35-36). However, according to the true meaning of Jesus’ words, he is returning back to the Father, indicating his Divine/heavenly origin as the Son of God. The world cannot find him, because he will not have gone away to another physical place, but to a spiritual place (4:23)—back to the Father.

On the surface, Jesus’ statement that unbelievers will die in their sin suggests that here a(marti/a is being used in its ethical-religious sense. By rejecting Jesus, they will not find forgiveness for their moral and religious failings and wicked behavior. Certainly, the Gospel does indicate that Jesus’ earthly mission, and his sacrificial death, was intended to “take away” the world’s sins (1:29). The author of 1 John makes clear that, by our participation in the death of Jesus, the cleansing power of his “blood”, communicated through the Spirit (cf. Jn 6:51-58, 63), does ‘take away’ our sin (1 Jn 1:7ff, discussed in a recent note).

However, the expression “in your sin”, lit. “in the sin of you” (e)n th=| a(marti/a| u(mw=n), can be understood another way—viz., as referring to the great sin of unbelief. Jesus’ opponents will die in this sin. Verses 23-24 demonstrate, indeed, how the expression is to be understood, within the Johannine theological idiom:

“You are out of [i.e. from] the (place) below [ka/tw], I am out of [i.e. from] the (place) above [a&nw]; you are out of [i.e. from] this world, I am not out of [i.e. from] this world. So I said to you that you will die off in your sins; for, if you would not trust that I am [e)gw\ ei)mi], you will die off in your sins.”

The expression “in your sins [plur.]” here is defined in terms of “in your sin [sing.]”. All other sins are secondary to, and ultimately relate back to, the great sin of unbelief. The essential predicative expression “I am” (e)gw\ ei)mi) is fundamental to the Johannine theology, occurring repeatedly throughout the Gospel. The reason why Jesus’ opponents will die ‘in their sins’ is because they are ‘in the (great) sin’ of unbelief; that is, they refuse to trust in Jesus, recognizing and accepting his identity as the Divine Son (with the attribute of “I Am”) sent by the Father.

The Spirit will expose the true nature of the world’s sin. Showing the world to be wrong “about sin” can be understood on two levels. First, the world’s understanding about the nature of sin (in general) is shown to be wrong. According to the world’s standards, a person may appear to be living in a moral and upright manner—like, to be sure, many of the religious leaders who were hostile to Jesus—and yet still commit the great sin of rejecting God’s Son.

When people encounter the witness as to who Jesus is, their own true identity is exposed and made known. If they belong to God, they will be drawn to the light, and will trust in Jesus; if they belong to the world (which is opposed to God), they will be shown to be hostile to the light, lovers of darkness, and will not trust in him. This witness (of the Spirit) exposes and reveals the world’s sin, and brings it under judgment; Jesus’ own witness, during his earthly ministry, did the same thing (cf. 3:19-21; 15:22ff [cp. 9:41]), and now the Spirit is continuing his work of bearing witness.

Thus, the second meaning of “about sin” relates to the world’s sin. This is the great sin of unbelief—refusing to trust in Jesus—and it shows that those who belong to the world, being lovers of darkness, are steeped in various kinds of sin, which cannot (and will not) be forgiven, because of their unbelief. The cleansing power of Jesus’ blood (1 Jn 1:7, cf. above) is only communicated to believers, those who belong to God, through the abiding presence of the Spirit.

In the next daily note, we will turn to the second item of the triad— “about rightness” (peri\ dikaiosu/nh$)—and how this is explained in verse 10.

*    *    *    *    *

As an interesting side note, the idea of a person’s true nature, and of the sinfulness of their heart, being exposed by the Spirit is also found in the Jewish Testament of Judah (part of the “Testaments of the Twelve Patriarchs”), chapter 20. It utilizes the same expression, “Spirit of truth”, as the Johannine Paraclete-sayings. As previously noted, the same expression occurs in the Qumran Community Rule text (1QS 3:18-29; 4:21), and the contextual usage in the Testament of Judah is very similar:

“The things of truth and the things of error are written in the affections of man, each one of whom the Lord knows. There is no moment in which man’s works can be concealed, because they are written on the heart in the Lord’s sight. And the spirit of truth testifies to all things and brings all accusations. He who has sinned is consumed in his heart and cannot raise his head to face the judge.” (20:3-5, translation by H. C. Kee, Old Testament Pseudepigrapha, Charlesworth ed. [Anchor Bible Reference Library]).

May 10: John 16:8

John 16:8-11

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

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

John 16:8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These will be addressed in the next daily note.

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

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

Saying 3: John 15:26-27

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

April 22: 1 John 5:9-12

1 John 5:9-12

This note follows up the discussion (yesterday and the day before) on 1 Jn 5:6-8, with a brief examination of the subsequent verses (9-12). Indeed, these verses continue the thought in vv. 6-8 and help us to understand more clearly what the author is saying.

“If we receive the witness [marturi/a] of men, the witness of God is greater; (and it is) that this is the witness of God that He has given witness [memartu/rhken] about His Son.” (v. 9)

The theme of witness continues here; as I discussed in the previous note, this is an important Johannine theme, with the noun marturi/a and verb marture/w serving as important theological keywords in both the Gospel and Letters (also prominent in the book of Revelation). This contrast between human and Divine witnesses also featured in the chapter 5 Discourse in the Gospel (vv. 30-47; see especially in vv. 43-44). The statement there regarding the willingness of people to accept human witnesses is harsher and polemically charged, whereas here it is framed as a simple objective statement, almost certainly with the legal principle of Deut 17:6 in mind (cf. also Deut 19:15; Matt 18:16; 2 Cor 13:1; Heb 10:28). Evidence can be deemed reliable for establishing a legal case if it can be confirmed by two or (especially) three witnesses.

If three human witnesses will confirm the truth, how much more will three Divine witnesses do so—especially since, as v. 9 makes clear, God’s witness is much greater than that of man. This suggests that God’s witness here is to be identified with the three witnesses of vv. 7-8, but most particularly with the Spirit, which ultimately serves to guarantee the truth of the other two witnesses (“water” and “blood”, v. 6). And this witness by God is about (peri/) His Son, confirming the line of interpretation established for vv. 6-8—namely that the three-fold witness is a witness regarding the identity of Jesus, as the Son of God. This is the significance of the witness motif in the Johannine writings.

“The (one) trusting in the Son of God holds [e&xei] th(is) witness in himself, (while) the (one) not trusting in God has made Him (to be) a liar, (in) that he has not trusted in the witness (with) which God gave witness about His Son.” (v. 10)

The repetitive wording is typical of Johannine style, and should not be varied in translation to make for more engaging English. As throughout 1 John, the author presents a stark (dualistic) contrast between the person who trusts in God (i.e., the believer), and one who does not (i.e., the non-believer or ‘false’ believer). The opponents referenced by the author (cf. the discussion in the prior note) are considered by him to be among those who do not trust. Their lack of trust—showing them to be “antichrists” rather than true believers (cf. 2:18-27; 4:1-6)—is evidenced primarily by their false view and teaching regarding Jesus. The author would say about them that they “have not trusted in the witness (with) which God gave witness about His Son”. In particular, they seem to have denied, in some way, the importance of Jesus’ earthly life and death; in other words, they do not trust in the witness of the “water” and “blood” that God has given (through the incarnation) declaring the truth about who Jesus is. I will be discussing this in more detail in upcoming notes.

By contrast, the one who truly trusts in Jesus as the Son of God, accepting all three witnesses God has provided, has this three-fold witness abiding within. The literal wording is “he holds [vb e&xw] th(is) witness in himself”. This can only mean that the believer holds the Spirit within; since the witness of the “water” (Jesus’ life) and “blood” (his life-giving death) are united with the Spirit’s witness, and cannot be separated (which is the point of vv. 6-8), the believer also holds the witness of the “water” and “blood” within. We now begin to approach the interpretation of 1:7ff which I offered in the earlier note—namely, that the cleansing power of Jesus’ blood is communicated to the believer through the Spirit.

“And this is the witness—that (the) life of the ages [i.e. eternal life] God (has) given to us, and this life is in His Son.” (v. 11)

The declaration “this is the witness” can be understood two ways. First, the statement that follows in v. 11 represents the substance of what the witness says. The three witnesses—water, blood, and Spirit—all say the same thing, which can be summarized by a two-part theological statement:

    • Part 1: “God has given to us (the) Life of the Age(s)”
    • Part 2: “this Life is in His Son”

The expression “life of the age(s)” (zwh\ ai)w/nio$) is more typically rendered “eternal life”, and, indeed, in the Johannine writings “life” (zwh/) almost always refers to eternal life, in the qualitative (and attributive) sense of the Life which God Himself possesses. The message of the three-fold witness is that God has given us (believers) this Life “in His Son”. There is a comparable theological definition found in the Gospel:

“And this is the Life of the Age(s) [i.e. eternal life]: that they would know you, the only true God, and the (one) whom you sent forth, Yeshua (the) Anointed.” (17:3)

There are two aspects to the prepositional expression “in [e)n] His Son”. The first is the aspect of trusting in Jesus (as the Messiah and Son of God). This emphasis on trust is present both in our passage and the corresponding statement of Jn 17:3 (above). However, the more common preposition for trust in Jesus is ei)$ (lit. “into, unto”), and this points to the second aspect, which, in some ways, I think is more prominent here; this second aspect is best expressed by the Johannine idiom of “remaining” (vb me/nw) in Jesus. The believer remains in [e)n] Jesus (the Son), and the Son, in turn, remains in the believer—a unity which is realized through the presence of the Spirit.

Both aspects may be further summarized by the Christological mode of understanding “in His Son” as meaning that the eternal life we hold is based in the person of Jesus Christ, God’s Son. And Jesus is personally present in (and among) believers through the Spirit. For more on the association between the Spirit and (eternal) life, see my earlier note on Jn 6:51-58, and the recent articles (on 3:5-8ff, 4:10-15, and 6:63 in the series “Spiritualism and the New Testament”).

“The (one) holding the Son holds th(is) Life, (while) the (one) not holding the Son does not hold the Life.” (v. 12)

This final verse summarizes the thought of vv. 9-11 quite succinctly, repeating the same stark contrast between believer and non-believer from v. 10, and also reiterating the key concept of the believer “holding” (vb e&xw). In light of this context, the idea of “holding” the Son can only refer to the believer “holding” the (three-fold) witness about the Son. The point of contact is obviously the Spirit. The Spirit witnesses about the Son (Jn 15:26, etc), but the Son is also personally present in the believer through the Spirit. Thus, by holding the Spirit within (v. 9), the believer also holds the Son within (v. 12). Since (eternal) life comes through the Son, and is communicated (by the Son) through the Spirit, the believer also holds this same life within. This is a fundamental theological premise in the Johannine writings, which is perhaps expressed most concisely in John 6:57.

 

April 21: 1 John 5:6-8 (continued)

1 John 5:6-8, continued

As I discussed in the previous note, the expression “water and blood” in 1 Jn 5:6 is best understood as referring to Jesus’ human life and sacrificial death, respectively. In my view, “water” signifies specifically Jesus’ birth as a human being, though the majority of commentators would probably associate it with his baptism (marking the beginning of his earthly ministry) instead. In the prior note on 1:7ff, I offered the interpretation that the cleansing power of Jesus’ blood (i.e., his death) is communicated to believers through the presence of the Spirit. Here, however, in 5:6-8, the relation of the Spirit to the “blood” has a somewhat different emphasis. The focus is on the Spirit as a witness (vb marture/w) to the “water and blood”.

The thematic motif of witnessing—noun marturi/a and the verb marture/w—is prominent in the Gospel and Letters of John. The verb occurs more frequently—33 times in the Gospel, 6 in 1 John, and 4 in 3 John (plus another 3 in the book of Revelation); the Johannine instances thus comprise more than half of all NT occurrences (76). The numbers are comparable for the noun marturi/a: 14 in the Gospel, 7 in the Letters, out of 37 NT occurrences; the ratio of Johannine references is even more dominant if one includes the 9 occurrences in the book of Revelation (the related noun ma/rtu$ also occurs 5 times in Revelation).

In the theological context of the Johannine writings, this vocabulary signifies being a witness as to who Jesus is—namely, his identity as the Anointed One (Messiah) and Son of God; the emphasis is thus Christological. In the Gospel, there are a number of different witnesses to Jesus’ identity (see esp. 5:32-39), but it may be said that the witness of the Spirit is most important, being a Divine witness that comes from God Himself (vv. 9-11). Even the human witness of someone like John the Baptist, or the Beloved Disciple, is dependent upon the testimony of the Spirit. This is clear, for example, by the Baptist’s witness in 1:29-34, which depends upon seeing the Spirit descend upon Jesus (vv. 32-33), in accordance with God’s own word; after this, he is able to declare that Jesus is the Son of God (v. 34).

Here in 1 Jn 5:6-8, the focus is upon Jesus’ identity as the incarnate Son of God—that is to say, in relation to his earthly life (“water”) and death (“blood”). How does the Spirit bear witness to the life and death of Jesus? The proper answer would seem to be twofold: the Spirit testifies to (a) the reality of his life and death, and (b) their meaning and significance for humankind. This seems to describe the Spirit’s role as a witness, at least within the first statement in verse 6:

“and the Spirit is the (one) giving witness, (in) that the Spirit is the truth”

The Spirit is giving witness (present participle, marturou=n) to Jesus’ coming in/through “water and blood”. We can trust that this witness is truthful because the Spirit is the truth. The association of the Spirit with truth (a)lhqei/a) is prominent in the Johannine writings (Jn 4:23-24), primarily through the expression “Spirit of truth” (14:17; 15:26; 16:13; 1 Jn 4:6), for which a comparable expression in Hebrew (tm#a$[h^] j^Wr) is found in the Qumran texts (1QS 3:18-19; 4:21, 23, etc). The Spirit embodies and manifests, in an essential way, the truth of God Himself. The Spirit’s witness is thus God’s own witness about His Son (vv. 9ff).

In verses 7-8, however, the Spirit’s role as a witness is described somewhat differently:

“(For it is) that the (one)s giving witness are three: the Spirit and the water and the blood—and the three are unto the one.”

Here, the Spirit is not witnessing specifically to Jesus’ coming “in water and blood”, but, rather, joins with the water and blood as a three-fold witness to Jesus’ identity as the Son of God. The expression ei)$ to\ e%n (literally, “into/unto the one [thing]”) indicates that the three witnesses are actually part of a single witness, giving witness to the same thing, and for the same purpose. Jesus’ identity is testified to by: (i) his earthly life (“water”), (ii) his death (“blood”), and (iii) his presence in/through the Spirit.

Regarding the first of these three, it is indicated at various points in the Gospel that both Jesus’ words and his actions (esp. his miracles) serve as a witness to his identity as God’s Son—cf. 3:32; 5:30-36f; 7:16ff; 8:13-19, 28-29; 10:25, 31-38; 11:42. At the same time, his sacrificial death gives unique and definitive testimony to this identity—cf. 3:13-15ff; 6:51-58; 8:28; 10:14-18, 25ff; 12:23-33; 14:19-20. Admittedly, the idea of Jesus’ death as a witness, in this regard, is more subtle, and has to be drawn out of the text with a measure of exposition. However, the idea is expressed clearly enough in 19:34-35, precisely where the image of “blood and water” coming out of Jesus is emphasized. A human being is witness to the appearance of blood and water, but it is the “blood and water” itself that symbolizes—and thus bears witness to—Jesus’ identity as the Son sent by God the Father.

Finally, following Jesus’ exaltation—his death, resurrection, and return to the Father—the Spirit continues to testify to believers regarding who Jesus is (Jn 15:26). Moreover, through the Spirit, Jesus himself continues to be present with believers, and to speak to them, teaching them always. This is fundamental to the ‘Paraclete’ passages in the Last Discourse (14:16-17, 26ff; 15:26; 16:13-14), and is also prominent in 1 John (2:21ff, 27; 3:24; 4:4-6). Perhaps the best explanation for the context of 5:6-8, and its parallel in 4:2 (cf. the discussion in the previous note), is that the “antichrist” opponents referenced in 1-2 John denied (in some way) the importance of Jesus’ earthly life and death. They may, I think, have relied more exclusively upon the continuing testimony of the Spirit (cf. above), in the present, rather than upon the past witness of Jesus’ life (and death) in the Gospel tradition.  For the author, however, these are all parts of a single witness, and cannot be separated. This will be discussed further in upcoming notes and articles on 1 John.

For now, we are focusing specifically on the role of the Spirit in 5:6-8, and, in order to gain a full understanding of what the author is saying in these verses, it will be necessary to continue (in the next daily note) with an exposition of vv. 9-12 that follow.