EXEGESIS OF JOHN 1:1-18

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Exegesis of John 1:1-18

The Gospel of John possesses a unique perspective on the life and ministry of Christ. Although the book presents a disparate chronological order to the events in Jesus’ life, the primary difference lies more in substantive material. While composed in an abundantly simplistic manner, the spiritual depths held within the book are inarguable. The author of John clearly describes the purpose in composing the book. “…that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).[1] John 1:1-18 offers a fundamental support to the material in John’s Gospel. Approached as a prologue, the first eighteen verses promote Jesus as the Word (Logos in Greek) and as human. Furthermore, because of the underlying purpose of John’s Gospel referenced in 20:31, John seems to call the reader to respond to the light of men both throughout the book and in the prologue. The primary thematic material in John’s Gospel is highlighted in the prologue; through the hidden depth underneath the simple compositional style, this prologue grants readers the opportunity to understand the life of Christ in a deeper and more profound manner.

The Word as God (vv. 1-5)

            The Prologue to John’s Gospel resonates strikingly similar to the beginning of the Bible. Both the Genesis and John accounts render the text, “In the beginning…” (Gen 1:1, John 1:1). “Many suggestions have been made that the prologue was originally a poem from some other religious tradition (perhaps gnostic³, though there is no shortage of theories) that John took over and adapted for his own ends (Carson, 1991, p. 112).” Whatever the means employed by the author, John’s Gospel, more than the other Gospel narratives, offers special attention to the deity of Christ. The Word (Logos in Greek), of which John speaks, is God the Son, Jesus Christ. Throughout the narrative, Jesus is submitted as human but also equal to the Father. “I and the Father are one,” (John 10:30) says Jesus. The first five verses of John 1 pungently tie the creation account in Genesis to Jesus who not only dwelt among humankind but, as one with the Father, was present and involved in the creation of the world. John’s Gospel submits, in no uncertain terms, that the Word (Jesus Christ) is, in fact, God himself.

“In the Hebrew scripture, God brings the world into being with a spoken word; in the New Testament, the Word creates all things and takes on flesh to dwell among us” (Kohan, 2019, p. 47). The first five verses of the text here clearly reveal Jesus as one who was both with God and who was God from the beginning (John 1:1). Interpretive difficulties exist in the way of punctuation. Where some take support from early translations and church fathers, others approach the text linguistically; the first group places ὃ γέγονεν with the sentence in verse 4, while the second group places it at the end of verse 3 (Nässelqvist, 2018 p. 176), as is typical in most English versions of the Bible. It might be suggested that the rendering which places the phrase at the beginning of verse 4 presents a more complete view of Jesus’ co-equality and oneness with the Father. To read the text in a manner that suggests nothing was made apart from him and that life was made in him could foster a more complete view of Jesus’ deity and sovereignty, for in such a view, everything comes from Jesus Christ whether life or death, made or unmade; he is the decisive factor in all that exists.

The author begins the text of John 1 focusing on Christ’s deity and position as God by emphasizing his involvement in and superiority over all creation. He then transitions to the hope of the Gospel: new life. With certainty, John’s Gospel references Jesus Christ as the light of men (John 1:4), i.e. the God who created all that exists cares enough about the people whom he created for himself to subsist as their light in an otherwise dark world. Perhaps, John’s emphasis on the deity of Christ and his power over all creation places the proper perspective on his love for people, for in any ordinary situation, it would not be logical for one deemed worthy to love (beyond measure) one who is unworthy.

Moreover, John’s Gospel illustrates the great need of Jesus Christ among humankind. The Son is, in fact, the only existing light in a dark world. He shines as the light and darkness has not overcome him (John 1:5). It seems that the author again links his prologue to the creation account in Genesis, for God created light himself (Gen 1:3). Verse 5 “is a masterpiece of planned ambiguity” (Carson, 1991, p. 119).

If a hellenistic Jew, or for that matter even a pagan Greek, read through the opening verses to this point, and had no personal experience of Christianity, he or she might well take v. 5 to refer exclusively to creation, without moral overtones. Light and darkness are not simply opposites; darkness is nothing other than the absence of light (Carson, 1991, p. 119).

The author proceeds to another level beyond the material world. As if to suggest the spiritual realm beyond what is seen in existence, John’s Gospel presents not only Jesus’ power over creation and, therefore, his divinity but also his role as spiritual light in a dark world. John’s Gospel then connects Jesus’ role as light to his creation of light and superiority over all in existence. Only one who creates light possesses the ability to simultaneously be light. John, therefore, references Christ’s deity in these verses and subsequently points to humankind’s need of him as the only existing light in a morally dark and sinful world.

            John 1:1-18 focuses on the Word, namely Jesus Christ, and, in an unmistakable way, highlights Jesus’ deity, oneness with the Father, and position as creator God. Setting up such a perspective likely aids in declaring Jesus’ subsequent work among people, for to genuinely appreciate the Son’s role as light among humankind and his love toward his people, one must understand the significance of Christ’s deity. John’s Gospel unapologetically emphasizes not only Jesus’ humanity but also his deity.

The Word as Human (vv. 6-13)

            After clearly portraying Jesus’ deity, the second portion of John’s prologue points to the humanity of Jesus. Where some might refer to Jesus as fully God and fully man, “fully” implies volume; yet, Jesus does not possess any volume of deity and humanity, for he is both God and human in his nature. Thus, it would be more accurate to refer to Christ as both truly God and truly man. John’s Gospel indicates the Christ who is both God and human; John 1:6-13 provides the foundation of this concept.

            Verses 6-8 speak of John the Baptist (different from the author of the Gospel of John) as one who bore witness to the light.

The ultimate origins of Jesus Messiah, John will insist, are in the pre-incarnate Word who was with God and who was God. But when he comes to the account of Jesus’ public ministry on the stage of human history, the Evangelist, in common with the Synoptics and with early Christian preaching, begins with the witness of John the Baptist (Carson, 1991, p. 120).

The significance of John the Baptist’s role, in this case, is that he was sent by God as a forerunner to the Messiah.

That he was commissioned by the Almighty places him in the same category as Moses (Ex 3:10–15) and the prophets (e.g. Is 6:8; Je 1:4ff.)—indeed, in this respect, he is like Jesus himself, who was also sent from God (3:17; a frequent theme in the Fourth Gospel (Carson, 1991, p. 120).

Such is perhaps the reason the fourth Gospel necessitates a distinction between the light and the one who bore witness about the light.

            John’s Gospel distinguishes between Christ and John the Baptist briefly and continues with the foundation of the text; the second part of John’s prologue centers around the humanity of Jesus. The author writes, “The true light, which gives light to everyone, was coming into the world” (John 1:9). The astonishing idea here is that the one true God of whom the author writes has come into the world as a human. Without bipolarity, John’s Gospel conveys the fact that Jesus provides and, in fact, is the only source of light in an otherwise dark world. A common rabbinic expression, “all who come into the world,” is used to describe every man and is always plural; when speaking of Christ, however, John’s Gospel uses a singular form. An accurate rendering then should be the NIV’s, “The true light that gives light to every man was coming into the world;” the Gospel of John repeatedly predicates the idea that Jesus being sent into the world is predicated of him who is the Word (Carson, 1991, p. 121). John’s prologue here then provides the foundation of the entire book: the unbreakable truth that Jesus exists as both God and human to save his people from sin.

            Additionally, in verse 11, John’s Gospel links Jesus to the prophetic truth that he would be rejected by his own people.

Again and again under the old covenant, the prophets describe the recalcitrance of the people of God. ‘All day long I have held out my hands to an obstinate people, who walk in ways not good, pursuing their own imaginations—a people who continually provoke me to my very face’ (Is. 65:2–3), declares the Lord (Carson, 1991, p. 125).

Nonetheless, what is stated in verses 12-13 captures the essence of the entire Gospel: those who receive Christ are given the right of sonship not by lineage of blood but by adoption from God.

When [John] describes those who believe as ‘children’ of God, he uses the word ‘child’ (teknon). He reserves the word ‘son’ (huios) for Jesus himself. In this way he maintains a distinction between Jesus as the ‘Son’ of God, and believers as ‘children’ of God (Kruse, 2003, p. 68).

The premise of John’s text here then is not only the fact that God became human but indeed the purpose for which such incarnation occurred: namely the salvation of humankind. While even the chosen people of God rejected Christ, those who receive him are given the position as children of God by adoption and have been grafted into the family of God (Rom 11:17).

            The deity of Jesus is significant throughout the Gospel of John; yet, the humanity of Jesus is equally as significant. One who created all in existence has become human so that all who receive him might be heirs with him. The prologue here delivers the basis for thematic material throughout the remainder of the book. Jesus Christ, God in flesh, lived as a man so that those who receive him would share with him in eternal life (John 3:16).

Humankind’s Response to the Word (vv. 14-18)

            After John’s discussion of Christ’s deity and humanity, the text necessitates a response from all who gain such knowledge. John reminds the reader that because the Word dwelt among humankind in the flesh, we have beheld God himself (John 1:14, 18). Additionally, in such an act of incarnation, God has provided matchless grace to his people (John 1:16). John’s tender that God himself has been revealed to and indeed dwelt among humankind beckons a response. John’s Gospel ends the prologue with, “…he has made him known” (John 1:18). It is as if the author poses the question of what the reader will do with such a revelation. The Word has dwelt among humankind; therefore, humankind must respond to the Word.

John specifically says that “we have seen his glory” (John 1:14). Of such glory, Colin Kruse writes:

The reference to ‘glory’ is also an allusion to God’s presence in the tabernacle. Exodus 40:34–35 tells us that when Moses completed the construction of the tabernacle, ‘Then the cloud covered the Tent of Meeting, and the glory of the Lord filled the tabernacle. Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the Lord filled the tabernacle.’ As the glory of God was once present in the tabernacle, so it was now present in the Word made flesh (Kruse, 2003, p. 69).

John the Evangelist’s testimony then would have resonated with his hearers in a tangible way. The glory of God, such an indescribable phenomenon, was given a name and a face in the person of Jesus Christ. As the law was given to Moses, the grace and truth of God came through Jesus Christ (John 1:17). John the Baptist’s testimony bore witness to the Messiah, Jesus Christ. The message he preached then was subject to the truth of Jesus himself, i.e. the Baptist’s message was derived from that of Jesus. John the Evangelist’s focus on the glory of God here summarizes what he has previously shared: 1) Jesus, the Word, is God himself; 2) Jesus is also human; and 3) Jesus is God in human form so that all who receive him might be saved. In essence, the Word is Jesus, Jesus is the Word, and the Word became human to save his people.

Setting the foundation for the remainder of John’s Gospel, an invitation is seemingly given to those who have seen and heard of the Word, Jesus Christ. Understanding that Christ’s work continued with his followers for ages to come, such an invitation still abounds. The author of John seems to place emphasis, however, not on the one who responds but on the one to whom humankind is to respond: Jesus Christ. By clearly pointing to who Jesus is, namely in his deity, John makes clear that it is only appropriate to respond to Christ. He is, in fact, the Logos and the light of men; the prologue of John’s Gospel then offers an invitation to receive that light, which echoes throughout the book.

Limitations to the Text

            Considering the entirety of the Gospel of John, John 1:1-18 should be considered an introduction or a prologue, which certainly reflects the premise of the entire book. In that regard, the first eighteen verses center around Christ’s deity, Christ’s humanity, and humankind’s response to the Son of God. The primary limitations to the text within the scope of this paper are twofold: 1) John’s emphasis on signs and miracles and the necessity to personally behold them and 2) the simplicity of compositional style.

John’s Gospel tends to place great emphasis on seeing the signs and miracles of Christ even suggesting that such is required for belief itself (John 4:48). One must reconcile the necessity for firsthand experience with Jesus’ signs and miracles and those who do not possess the ability to see such miraculous occurrences. One possible reconciliation is the continued incarnate work of Christ after his Ascension. Jesus tells his followers that they would do greater things than he (John 14:12). The Ascension implies that Jesus did not vanish or become a spirit but rather continued to exist in his incarnate state and his work through his followers. After a lengthy account of Jesus’ farewell address, John 18 begins with, “When Jesus had spoken these words…” (John 18:1). “…this…maybe a piece of wit on the part of John the Evangelist or his redactors—a way of saying that even Jesus Christ tended to go on for a bit. In the beginning was the Word, and the Word refused to end. More likely it’s a structural punctuation mark: an exclamation point” (Elie, 2015, p. 14). The need to see Jesus’ signs then could be reconciled by including his continued work by his followers for ages to come.

Another limitation to the text is the simplicity with which the book is composed. In such a simple manner, one might miss or at least underestimate the depth of the Gospel. For that reason, John must be explored with care and scrupulous thought. The first eighteen verses here convey what might be understood in a simple manner, especially to a 1^st-century Jewish audience; yet, John brilliantly connects the common thoughts (at the time) of light and the Logos to Jesus Christ. Therefore, the Gospel of John holds spiritual depth beneath the surface of the text. When reading John 1:1-18, one must understand the spiritual depth of the concepts conveyed in relation to the rest of the book. To understand the significance of Christ as the Word or as the light of men, for example, it is not only beneficial but necessary to have in mind the material of the entire book. The seemingly surface-level references hold a spiritual depth that should not be underestimated in the Gospel of John.

Both limitations mentioned here must be considered when analyzing the text. Moreover, one must understand the first eighteen verses in relation to the entire Gospel. Certainly, John 1:1-18 is foundational to the book; thus, one cannot disconnect the prologue from the book but must understand the entirety of the Gospel to truly understand John 1:1-18.

Profound Depth in a Simple Message

            John 1:1-18 serves as a foundational text to support the remainder of the material in the book. The author’s underlying concepts are referenced in the prologue and transport the essence of the Gospel to the reader. John’s emphasis is placed on both the deity and the humanity of Christ. In an inarguable manner, John’s Gospel declares, clearer than the Synoptics, that Jesus is God in flesh and lived among humankind. Additionally, John’s persistent references to Christ as the light of men seem to beckon a response from humankind. John’s Gospel then not only declares the person and deity of Christ by nature but offers hope to a lost and sinful world. Vastly disparate from the Synoptic Gospels not only in chronological order but in substance and material, John’s Gospel unapologetically declares the risen Christ and his divine role on earth and beyond. With profound depth in a simple message, the first eighteen verses of the book provide the foundational roots from which the work of Christ is derived and around which the entire book of John centers: Christ is God; Christ is human; Christ is the light of men; and all three truths demand a response from humankind.

References

Carson, D.A. (1991). The Gospel according to John. William B. Eerdmans Publishing Co.

Elie, Paul (2015). The Beginning of the End. Commonweal, Vol. 142 (No. 18), 13-18.

Kohan, John (2019). In the Beginning Was the Word. Christian Century, Vol. 136 (No. 23), 47.

Kruse, Colin G. (2003). John: An Introduction and Commentary (Leon Morris, Ed.). Inter-Varsity Press.

Nässelqvist, Dan (2018). The Question of Punctuation in John 1:3-4: Arguments from Ancient Colometry. Journal of Biblical Literature, Vol. 137 (No. 1), 175-191.

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[1] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.

³ For a prudent assessment of the relation between the Prologue and the Trimorphic Protennoia (the gnostic document to which appeal is currently most frequently made), cf. Craig A. Evans, NTS 27, 1981, pp. 395–401.

THE PROCEEDING SPIRIT: ANALYSIS OF JESUS' PROMISE IN JOHN 14:15-31

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The Proceeding Spirit: Analysis of Jesus’ Promise in John 14:15-31

John’s Gospel communicates that prior to Pentecost, the Holy spirit had not yet been freely given to God’s people (John 7:37-39), i.e. there is a chronological order to trinitarian work (Morrison, 2007, p. 36): the Son proceeds from the Father and the Spirit from both the Father and the Son. All three members of the Godhead are in agreement with such work as the one triune God. As such a chronological order subsists then, the outpouring of the Holy Spirit is dependent on Jesus’ death, burial, resurrection, and ascension (Morrison, 2007, p. 37). “In particular, without the cross, there would be no Pentecost” (Morrison, 2007, p. 37). Jesus’ ascension is deeply tied then to the coming of the Holy Spirit.

John’s Gospel includes a farewell discourse by Jesus. John 14:15-31 is Jesus’ promise of the Holy Spirit who would serve as his ambassador. The Gospel of John already includes more explicit references about the deity of Jesus than the other Gospels; yet, Jesus’ discourse in these verses focuses significantly on the promised Holy Spirit. This post will offer an analysis of three overarching aspects found within Jesus’ discourse:

1)      trinitarian work in the love among the three members of the Godhead,

2)      the sealing work of the Holy Spirit, and

3)      the ambassadorial role of the Holy Spirit.

These three aspects protrude from the text in a profound manner to support the concept of the Holy Spirit which proceeds from both the Father and the Son.

Trinitarian Work: Love among Three Members

            Jesus’ promise of the Holy Spirit in John’s Gospel subsists as part of his farewell discourse in the upper room. John 14:15-31 offers a unique perspective in its part of John’s five Paraclete passages (Carson, 1991, p. 498). Throughout the Gospel of John, Jesus explicitly reveals his Sonship, deity, and co-equality with the Father and Spirit. Christ’s promise of the Holy Spirit, in chapter 14, is stalwartly tied to his promise that his disciples would subsequently do greater things than he (John 14:12).[1] True to the character of John’s Gospel, Jesus’ discourse in this portion of Scripture renders the theme of God’s triune work upon the basis of the threefold love relationship between Father, Son, and Spirit.

            Jesus’ persistent references to the work which the Father sent him to do, throughout the Gospel of John, reveal a pre-existing plan and perhaps even an eternal pact between the Son and Father; yet, Jesus plainly includes the work of the Holy Spirit in such work. “New Testament writers, although they came from a variety of backgrounds and wrote at different times, spoke of two important roles for the Spirit… [He] drew the individual into the eternal life of Christ, and…[he] drew the risen Christ into the earthly life of the individual” (Simone, 2019, p. 53). Once Christ’s work on earth was complete then, his representative (and co-equal) would be sent by him as a helper by dwelling among his people, i.e. as Christ dwelt among us, so also does the Holy Spirit dwell among us.

            In this discourse, Jesus promises the Holy Spirit whom the Father will send in his name (John 14:26). Jesus later insists that he would send the Holy Spirit himself (John 15:26). A point of theological tension surrounding this discourse is from whom the Holy Spirit proceeds. Often referred to as the Filioque clause in reference to the Latin term, the Nicene Creed adds a point of reference from whom the Holy Spirit proceeds: namely the Son. The concept here is that Jesus, co-equal with the Father and in agreement with the Father, sends the Holy Spirit; thus, the Spirit proceeds from both the Father and the Son. Such a reason is likely why Jesus suggests, in John’s Gospel, that both he and the Father send the Spirit.

The Apostle Paul “draws attention to the risen Lord, who, together with God the Father, is the source of the Spirit to believers (Rom 8:9; Gal 4:6)” (Coulson, 2017, p. 77). The idea, therefore, that the Spirit proceeds from both the Father and Son has existed since the early church. Moreover, the sending of the Holy Spirit is part of the matchless threefold trinitarian love relationship, i.e. the unique work of the Father, Son, and Spirit are employed out of love for one another. Jesus tells his disciples that the sign of love for him is obedience (John 14:15) and that he would, in collaboration with the Father, send the helper (John 14:16). Thus, the point of origin for Christian obedience is trinitarian love. On such a basis, the Father, Son, and Spirit work together to empower the people of God. Augustine opened the window of development for the theme of God-charity based on mutual love between Father, Son, and Spirit (Ngien, 2003, p. 78). Jesus’ promise of the Holy Spirit then is part of a larger plan: namely the covenant of redemption between the three members of the Godhead, which is employed first out of love for one another.

Comforting his disciples and followers for the ages to come, Jesus promises his helper: the Holy Spirit. Such a promise emphasizes not only Jesus’ co-equality with God but also his mutual love with the Father and Spirit. Christian love for God then originates with the trinitarian love relationship in the Godhead. Jesus says, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him” (John 14:23). Those who are in Christ, therefore, live within the bounds of trinitarian love. While Jesus’ discourse in promising the Holy Spirit here is significant for the people of God, it is also abundantly suggestive of trinitarian work and the love between Father, Son, and Spirit, the latter of whom proceeds from both the Father and the Son.

 

“Abide in Me:” The Spirit’s Sealing Work

            In Jesus’ farewell discourse, what might seem to be an addendum to the text is exposed as the foundation. Jesus discusses his secure relationship with his people and their evidence of love for him by way of obedience (John 14:18-24). Resting firmly in his farewell discourse and promise of the Holy Spirit, which proceeds from the Son and the Father, Christ offers a comforting promise to his people: namely that they would abide in him and he in them (John 14:20). Such a promise is key to Christ’s later parallel (often considered a part of the same discourse) to a vine and his people to branches (John 15:1-17). Jesus’ reference to abiding in him then is sturdily dependent on the sealing work of the Holy Spirit. Disparate in function from both the Father and the Son, God the Spirit employs his sealing work in the lives of God’s people.

“In John 1:32, John the Baptist saw the Spirit ‘remaining on’ [emeinen ep] Jesus… in the Greek translation of Psalm 89:36, the offspring of David will ‘endure forever’ (eis ton aiona menei)” (Collins, 2016, p. 48). The implication then is that God’s redeeming work in the lives of his people includes a secure seal by the Holy Spirit, for those who remain in Christ also remain in his eternal endurance. Later in John’s Gospel, the author conveys that Jesus gave up his spirit on the cross (John 19:30). One interpretation of John’s text here is that Jesus offered his spirit to the church, i.e. the Holy Spirit (Smit, 2016, p. 447). Such an interpretation stems from the idea that the Holy Spirit proceeds not only from the Father but also from the Son. The Spirit’s work is not only aligned with the work of the Father and the Son but is also subject to the Father and Son. Not suggestive of a hierarchy, for the three members of the Godhead are co-equal, each person holding specific and unique functions. The Spirit’s function is to call and seal the people of God. Christ’s reference to obeying him must be viewed through the lens of the Spirit’s sealing work. Without Holy Spirit empowerment, abiding in Christ would be impossible. Such is perhaps the reason Jesus includes discussion about abiding in him amidst his promise of the Holy Spirit.

Derived from the trinitarian love relationship between Father, Son, and Spirit, the third person of the Godhead is given the task of sealing the people of God. Jesus’ farewell discourse, in the Gospel of John, grants the church hope in what might otherwise seem to be an impossibility. Certainly, those who belong to Christ would desire to abide in him; yet, with his fleshly body absent from the earth, one might wonder how such abiding could happen. Jesus then promises the Holy Spirit, one who would be sent by and proceed (also) from himself. This person would employ the sealing work of God so that the church might securely rest and abide in Christ even amidst hatred by the world, which Jesus also references in his discourse. Jesus’ command to abide in him, therefore, is dependent upon the promised Holy Spirit’s sealing work.

 

One Essence in Three Persons: The Ambassadorial Role of the Spirit

            Though disparate versions of Jesus’ farewell discourse exist in the other Gospels, John offers the most explicit reference to the promise of the Holy Spirit. Jesus, soon to leave his disciples, promises the helper whom he will send. Thus, the Holy Spirit might be considered an ambassador of Christ from whom he proceeds. Replete with trinitarian references, John’s Gospel seems to clarify, more than the other Gospels, the concept of a triune God: one in essence and three in persons. Jesus, co-equal with the Father, sends among his people his ambassador, the Holy Spirit, who is also co-equal with both the Father and the Son, to accomplish his work and continue his earthly ministry in the unique role of comforter and helper.

“In its most basic form, the Spirit was divine breath that God shared with Adam (Gen 2:7) and all living beings (Gen 6:3)” (Simone, 2018, p. 58). Christ’s command to abide in him then runs deeper than mere human will, for one who is in Christ rests secure in the Holy Spirit’s sealing work. Jesus’ discourse gives perspicuous allusion to threefold work among the members of the Godhead. Jesus commands his followers to obey him (John 14:15); he then offers a petition to the Father (John 14:16a); he then promises the Holy Spirit (John 14:16b). Therefore, while the primary aim of Jesus’ words here is the promise of the Holy Spirit, clarity conveys that all three members of the Godhead play a unique and combined role in salvific and sanctifying work.

As an extension of Jesus’ ministry on earth, his followers are told to obey him. Jesus’ mission then is to be continued by his people, the church. As such a mission subsists, Jesus extends his ministry by empowering his people with the Holy Spirit (Keener, 2009, p. 22). Both Jesus and the Holy Spirit have been sent; said another way, Jesus proceeds from the Father and the Holy Spirit from both the Father and the Son. The Holy Spirit shares in the role of Christ and is, therefore, an ambassador to his mission. As Jesus is sent then, so also is the Holy Spirit sent.

Since Jesus is for his people, the Holy Spirit is also for the people of God: an advocate. “…the help or comfort that the Spirit brings is to advocate for or testify to the truth” (Kinast, 2008, p. 120). “The Spirit is not an independent or alternative source of truth, but rather the divine sharer – taking what belongs to Jesus and declaring it to the disciples” (Kinast, 2008, p. 120). The significance of the Holy Spirit’s work, therefore, is found in his ambassadorial role. Nothing Jesus does contradicts the work of the Father; nothing the Spirit does contradicts the work of Christ; therefore, all three persons employ their distinct work and share in the common goal of bringing glory to triune God.

The Holy Spirit’s role is not a lesser role than Christ but is, in fact, a unique role, for his mission is equal to that of Christ. The Spirit is an ambassador and representative of Jesus sent by the Son to continue his work among his people. John’s Gospel, more than the others, explicitly references not only Christ’s deity and co-equality with the Father but also the unique work of the Holy Spirit. Jesus’ farewell discourse could be seen not as a formal goodbye but rather as the promise of presence. While Jesus would be lifted to the heavens in his flesh, the Holy Spirit, an ambassador for Christ, would continuously dwell among his people. Christ’s work, therefore, continues. Amidst his promise of the Holy Spirit, Jesus promises his disciples that although he is leaving, they would still see him because he continues to live (John 14:19). Perhaps, Jesus’ words extend a solid support of comfort: although Christ would be absent from the earth in his flesh, his ambassador, equal to him, would continue his work among his people. Jesus’ discourse then should comfort the people of God, for more than a goodbye, Jesus offers a gift: his counterpart and representative on earth.

 

The Heart of Jesus’ Farewell Discourse in John’s Gospel

            Jesus’ farewell discourse in john 14:15-31 advances trinitarian theology with a focus on the Holy Spirit who proceeds from the Father and the Son. With his words, Jesus points his hearers (and readers) to not only his co-equality with the Father but also his juxtaposed work with the Spirit. On the surface, Jesus conveys comfort to his disciples by assuring them that his absence does not mean abandonment, for he would send the third person of the Trinity on his behalf. Jesus’ explicit reference to his and the Father’s work give not a hierarchy but a trajectory of the Godhead order: work which is accomplished in the power of the Holy Spirit, through Christ the mediator, to the glory of the Father. In John’s text here, Jesus offers a farewell but, at a deeper level, conveys the essence of trinitarian work with special attention given to the Holy Spirit. John’s Gospel focuses more on Jesus’ divinity than the other Gospels. Similarly, Jesus, in this discourse, focuses on trinitarian work by promising to send the Holy Spirit to his people.

References

Anonymous author (2018). The Spirit Who Proceeds. Table Talk Magazine. https://tabletalkmagazine.com/daily-study/2018/08/the-spirit-who-proceeds/

Carson, D.A. (1991). The Gospel according to John. William B. Eerdmans Publishing Co.

Collins, John C. (2016). Abiding in the Vine. Christianity Today, Vol. 60 (No. 2), 46-49.

Coulson, John R. (2017). Jesus and the Spirit in Paul’s Theology: The Earthly Jesus. Catholic Biblical Quarterly, Vol. 79 (No. 2), 77-96.

Hying, Donald J. (2017). What Is the Meaning of Jesus’ Baptism. Catholic Answer, Vol. 30 (No. 6), 15-18.

Keener, Craig S. (2009). Sent Like Jesus: Johannine Missiology (John 20:21-22). Asian Journal of Pentecostal Studies, Vol. 12 (No. 1), 21-45.

Kinast, Robert L. (2008). Focus: John 15:26-27; 16:4b-15: (The Advocate’s Court). Clergy Journal, Vol. 84 (No. 7), 120-122.

Morrison, Hector (2007). The Ascension of Jesus and the Gift of the Holy Spirit. Evangel, Vol. 25 (No. 2), 36-38.

Ngien, Dennis (2003). Richard of St. Victor’s Condilectus: The Spirit as Co-Beloved. European Journal of Theology, Vol. 12 (No. 2), 77-92.

Orville, Daniel E. (1996). A Harmony of the Four Gospels. Baker Books.

Simone, Michael (2019). And Dwelt Among Us. America, Vol. 220 (No. 12), 53.

——— (2018). Spirit of Christ. America, Vol. 218 (No. 11), 58.

Smit, Peter-Ben (2016) The Gift of the Spirit in John 19:30? A Reconsideration of Παρεδωκεν το πνευμα. Catholic Biblical Quarterly, Vol. 78 (No. 3), 447-462.

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[1] All biblical references are taken from the English Standard Version (ESV) of the Bible unless otherwise noted.