John 15:26-27;
16:4b-15
26
When
the Advocate comes, whom I will send to you from the Father, the Spirit of truth
who comes from the Father, he will testify on my behalf. 27 You also
are to testify because you have been with me from the beginning.
4
I
did not say these things to you from the beginning, because I was with you. 5
But now I am going to him who sent me; yet none of you asks me, ‘Where
are you going?’ 6 But because I have said these things to you,
sorrow has filled your hearts. 7 Nevertheless I tell you the truth:
it is to your advantage that I go away, for if I do not go away, the Advocate
will not come to you; but if I go, I will send him to you. 8 And
when he comes, he will prove the world wrong about sin and righteousness and
judgment: 9 about sin, because they do not believe in me; 10 about
righteousness, because I am going to the Father and you will see me no longer; 11
about judgment, because the ruler of this world has been condemned.
12 “I
still have many things to say to you, but you cannot bear them now. 13 When
the Spirit of truth comes, he will guide you into all the truth; for he will
not speak on his own, but will speak whatever he hears, and he will declare to
you the things that are to come. 14 He will glorify me, because he
will take what is mine and declare it to you. 15 All that the Father
has is mine. For this reason I said that he will take what is mine and declare
it to you.
John 15:26-27 is
part of a larger section, 15:18-16:4a, which has the theme of the hatred of the
world for Jesus. It will give me an opportunity to discuss the human
relationship to truth.
26 "When the
Advocate (paraklatos) comes, whom I
will send to you from the Father, the Spirit of truth who comes from the
Father, he will testify on my behalf. The
risen Christ does not give the Spirit until later. The risen Christ will send
the Spirit after the Father exalts him. The Advocate, as applied to the Spirit
describes the Spirit as the mediator and advocate of Jesus Christ to the people
of God. The Spirit is the representative of the cause of Jesus. The Spirit aims
at bringing people to make Jesus their cause.[1] To extend
the rule of God among human beings, the Son needs the Spirit in a variety of
ways, including here, where the Spirit of truth, who proceeds from the Father,
bears witness to Jesus.[2] In
being a witness, the Spirit is the continuing the work of the Son, who is also
a witness in 8:14. In accomplishing the work of reconciliation and the
historical mediation of its saving effects, the incarnation of the Son, his
earthly work, death and resurrection, precede the imparting of the Spirit to
believers. Only in this connection can we speak of the Son “sending” the Spirit
who in eternity proceeds from the Father.[3] The
doctrine of the Trinity in the east follows the Johannine terminology,
distinguishing between the “generation” of the Son and the “procession” of the
Spirit that we find here. The Spirit bears witness to Jesus and as such shows
itself to be the Spirit of Truth. The Son gives the Spirit to the people of
God, sharing with the Father in the sending of the Spirit in order to
incorporate believers into his fellowship with the Father.[4] The
processions according to the classical doctrine of the Trinity is something we
must distinguish carefully from the sending of the Son and the Spirit, as here,
in which the issue is the relation of the eternal God to the world in the
economy of salvation. The processions take place from all eternity in the
divine essence, but the sending of the Son and the gift of the Spirit relate to
those to whom the Father sends the Son or to whom the Father gives the Spirit.[5] The
basic form of the work of the Spirit is creative activity in the bringing forth
of life and movement, this being the first thing to call for notice when the
Spirit we say that the Spirit proceeds from the Father.[6] In the
fourth century, theologians used this verse to refer to the eternal process
from the Father of the Spirit. The Spirit is personal. The Paraclete will
demonstrate that the world hates Jesus and has rejected him. This will produce further hostility. Note Synoptic parallel to this role of the
Spirit. It may be out of this context that John has developed the concept of
Paraclete. The Spirit witnesses through
the disciples. The content of that witness
is Jesus. 27 You also are to
testify because you have been with me from the beginning. The Spirit goes
forth from the Father (16:27), as does Jesus here.[7] The
purpose of the sending by the Son is to continue the work of Jesus of
revealing, which is the reason, says Bultmann, that the Spirit is called
Paraklete in John. The Spirit does this by recalling bearing witness to Jesus.[8]
The
Spirit is God in the present tense. The Spirit reminds us that God is now. The Spirit
is the living, present, presence of God. The Spirit is God in our world. The Spirit
refers to the immediacy and immanence of God.[9]
Human
life is an adventure, of course. Yet, if you are going to travel in uncharted
regions, which human life is for all of us, we will need a guide in order to
navigate the twists and turns, the hills and valleys, of a human life.
"Truth"
is a major theme in John's gospel. In fact, Pontius Pilate stands in the place
of the world confronted by Jesus, asking his famous question, "What is
truth?" (18:38). The reader of this gospel has already read that that
Jesus himself is the way, the truth and the life (14:6). In other words, if we
emulate Jesus, our lives will not be a lie. Our lives instead will be lives of
integrity, honesty, service, selflessness and humility -- all counterintuitive
from the world's point of view. If the disciples want to follow Jesus where he
is going, then that means following his way, his truth and his life in spite of
the dangers, twists and turns ahead. The only way to navigate that way is with
a Guide who will take what Jesus has said and done and "declare it"
to us so that we will glorify him (vv. 14-15).
We all want truth.
The search for truth is deep within the human spirit. Deep down inside all
human beings, is the desire to know the truth, regardless of how good that may
be or how painful it may be. A sign of health in us is that we search for the
truth. The opposite is also true. We human beings want to avoid people or
events that deceive us. We do not want the deception of lies, distortions, and
half-truths. A sign of sickness in us as human beings is that we try to avoid, distort
or manipulate the truth. Moreover, we want to find the truth out about
everything. All human beings have this spirit of truth, the desire to find
truth in all aspects of our lives. For example, we want to find out the truth
about our universe, including how it works. We want to find out the truth about
the sun, moon and the stars. We want to find out the truth about the origins of
our universe and the destiny of our universe. We want to find out the truth if
there is life living out there somewhere in the universe. The purpose of the
science of astronomy is to discover the truth about how our universe works. We
want to know the truth. That is just the way we human beings are. We want to
find out the truth about ourselves. What makes us tick? Why do we do the things
we do? Why do we not do other things? We have an interest in psychology,
sociology, and anthropology. Why are human beings such warring animals? Why
were there so many kamikaze pilots in World War II and so many terrorists
willing to be human bombs? So much about humanity perplexes us. We human beings
want to know the truth about everything. It is like we human beings are on a
quest, not for the Holy Grail, the cup of Christ from the Last Supper, but we
are on a quest to find the Holy Grails, the truth about life in all of its
infinite variations.[10]
Yet, only those who will risk going too far can possibly find out how far one
can go.[11]
Our dreams and aspirations motivate us. If we lose them, we may still exist,
but fail to live.[12]
John 16:4b-15 has
the theme of the departure of Jesus and the coming of the Paraclete. The Spirit
is our partner in our discernment of what the world has gotten wrong and where
it might have gotten some things right. The sending of the Spirit also provides
an opportunity to discuss the relationships within the Trinity. It also gives
us a way of looking at the relationship of Christianity to truth.
"I did not say these things to you from
the beginning, because I was with you. The
threat of persecution to the disciples comes late in Jesus' life in the
Synoptics as well. When Jesus was with
them he was the one persecuted, not them.
In verses 5-7, the
theme is Jesus' departure and the sadness of the disciples. 5 However, now I am going to him who sent me; yet none
of you asks me, "Where are you going?'
This statement seems odd, given that Thomas has asked Jesus how the
disciples can know the way, which opens the door for the well-known response of
Jesus that he is the way, truth, and love (John 14:5-6).[13]
6 However, because I have said these things to you,
sorrow has filled your hearts. The
theme of sadness is strong in this chapter.
7 Nevertheless I tell
you the truth: it is to your advantage that I go away, for if I do not go away,
the Advocate (Paraclete) will not
come to you; but if I go, I will send the Advocate to you. The risen Christ
sends the Paraclete. The risen Christ will send the Sprit after the Father
exalts Jesus.[14]
According to the classical doctrine of the Trinity, one must carefully distinguish
the processions from the sending of the Son and the Spirit, as here, in which
the issue is the relation of the eternal God to the world in the economy of
salvation. The processions take place from all eternity in the divine essence,
but the sending of the Son and the gift of the Spirit relate to those to whom
the Father sends the Son or to whom the Father gives the Spirit.[15] In
accomplishing the work of reconciliation and the historical mediation of its
saving effects, the incarnation of the Son, his earthly work, death and
resurrection, precede the imparting of the Spirit to believers. Only in this
connection can we speak of the Son “sending” the Spirit who in eternity
proceeds from the Father.[16]
In verses 8-11,
the Paraclete provides disciples of Jesus with a discerning approach to the
world. The culture in which the church finds itself is not always wrong.
However, where the culture is wrong, the Spirit will guide followers of Jesus. 8 In addition, when the Spirit comes, the Spirit will prove
the world wrong about sin, righteousness, and judgment. The idea is that there is a reversal of
justice in Jesus, and Jesus' death is a judgment on the Prince of this
world. Thus, "bring to light"
or "expose" is better than "convict of." First, the Spirit
will expose how wrong the world is 9
about sin, because they do not believe in me. Here, the Spirit convinces
the cosmos of sin, but in 3:18-20 Jesus does so.[17] Second,
the Spirit will expose to the disciples how wrong the world is 10 about righteousness, because I
am going to the Father and you will see me no longer. Third, the Spirit
will expose how wrong the world is 11
about judgment, because the Father has already condemned the ruler of this world, since Jesus was
innocent of the charges against him. The world has condemned itself by uniting
with the ruler of this world. The trial is internal in the disciples, not
apocalyptic. The rule of the ruler of this world has ended in the victory of
Jesus over death. The thought is similar to that of Hebrews 2:14, where the Son
shares flesh and blood with humanity, in order that through death the Son might
destroy the devil.[18]
Yet, we need to look at this in proleptic way, since the world is still under
the power of the Evil One as well (I John 5:19). What the world thinks is important is usually
not important. What the world thinks is wise is often foolish. Material things
do not measure success. Greatness is learning service and humility. Wisdom is
greater than formal education. A meaningful life is more than focusing upon
yourself and your personal pleasure. A meaningful life is more than popularity,
power, or position. Of course, the culture in which we live does not get
everything wrong. The Spirit will guide us in discerning what our culture has
gotten wrong. In a sense, the role of the Spirit is to convict, the role of the
Father is to judge, but our role, as John constantly reminds us, is to love.[19]
God is love and therefore the source of love. The Spirit is the personal love
the Father has for the Son and the Son as the Father. The Spirit is the one who
guides us in discerning ways of love.[20]
In John 6: 12-15,
in an effort to comfort the disciples, Jesus emphasizes the coming of the
Comforter and the continuity between the Father, Jesus and that comforter. It
occurs in the context of Jesus giving his final words to his disciples. He will
soon experience arrest, trial, and crucifixion. In fact, Jesus has warned the
disciples that he will depart from them in order to be with the Father. If you
were to read the whole chapter, you would read of the dominant theme of the
grief of the disciples. They cannot imagine life without his physical presence.
Of course, we know they will lead lives of witnessing through the work of the
Holy Spirit in their lives. Such a life is difficult for them to imagine. In
these verses, Jesus assures them while he is leaving, the Father will send
another to be their companion and guide. 12
“I still have many things to say to you, but you cannot bear them now. 13
When the Spirit of truth comes, he will guide you into all the truth; for
he will not speak on his own, but will speak whatever he hears, and he will
declare to you the things that are to come. See 14:26 as well, where the
Spirit, whom the Father will send in the name of the Son, will teach them and
remind them of all that Jesus has taught them.[21] The language is that of the Psalms. A
psalmist will ask the Lord to lead him into the truth of the Lord and teach
him.[22]
A psalmist asks the Lord to teach him the ways of the Lord so that he can walk
in the truth of the Lord.[23]
The Spirit will glorify the risen Christ, because the Spirit will take what
belongs to the risen Christ and declare it to them. The Gospel of John says of
the witness of the Spirit is that he will not speak of himself, but will take
and proclaim what Jesus is in verses 13-14.[24] Such a
statement suggests the disciples will receive deeper insight after the
resurrection. After all, they will not be able to understand the power of the
resurrection until after it occurs. Only by faith can we grasp the promise that
the Spirit will lead us into all truth.[25] The
Spirit leading the disciples into all truth means the truth of God as shown in
the Son.[26] It
was mystery religions of the Greek and Roman worlds that believed the gods
could give new revelations. Such insight helps followers of Jesus to gain
better understanding of what Jesus means for one’s own time. These verses
suggest the personal relationship that existed between Jesus and his disciples.
The disciples are pivotal as the core witnesses to the good news of what God
has done in Jesus Christ. Given the closeness of the disciples to Jesus, and
given the fact that Jesus chose them, will lead to the world hating them. Yet,
the disciples will also receive this Advocate or Paraclete because of their
friendship with Jesus. The Spirit is not bringing a message from some new or
unknown source. The Spirit's words, like Jesus' own words, have their beginning
in the Father. This common source -- God's own storehouse -- guarantees that
the Spirit's words will always continue, never contrast with or contradict,
Jesus' previously spoken words, or God's earlier prophetically declared
messages. The power of the Spirit will give them victory over principalities
and powers. The Spirit's role will be twofold. 14 First, the Spirit
will glorify me, because the Spirit
will take what is mine and declare it to you. A main point of distinction
is that the Spirit will show the disciples the true significance of Jesus.[27]
Proclaiming the glory of the risen Christ will be the hallmark of those who
have received the Spirit. The purpose of the sending of the Spirit by the Son
is to continue the work of Jesus in revealing, here, by the Spirit glorifying
the Son.[28] In
the life of the Church, the church must always have a way of recalling the
foundation of the church in the gift of the Spirit. This recalling and reviving
can come through the many-voiced glorifying of Jesus Christ in the light of
creation and also of the eschatological future of God and the destiny of those
who belong to Jesus and hence also to the Father.[29] The
glorifying of the Father by the Son will come to fulfillment, an event mediated
by the work of the Spirit who will glorify the Son in believers by bringing to
their remembrance Jesus and his message and therewith the Father.[30] To
extend the rule of God among us requires the Spirit, who glorifies Jesus.[31] In
17:1, 5, the Father will glorify the Son, but that refers to what John says
here about the Spirit glorifying the Son.[32] The
theological significance of this passage is profound. In his prayer in 17:1,
Jesus has desired that the Father glorify him. The answer of the Father is to
send the Spirit. The Spirit manifests Jesus as the Son. The Spirit completes
the revelation of the Father by the Son. Glorifying the Son, the Spirit also
glorifies the Father and their indissoluble fellowship. This theme opens up the
notion of the self-distinction of the Trinity. Jesus glorifies the Father,
thereby showing himself to be the Son of the Father. The Spirit glorifies the
Son. He shows himself to be the Spirit of truth by bearing witness to Jesus and
reminding us of his teaching. For Augustine, the Spirit is the love that unites
the Father and the Son. The Spirit is the condition and medium of the
fellowship of Father and Son. On this basis, the imparting of the Spirit to
believers is also an incorporation into the fellowship of the Son with the
Father. Since the work of Jesus has as its ultimate goal the glorifying of the
Father, one can view it as the work of the Spirit in him. John explains the way
this glorification will happen in the rest of the verse. Because the Spirit
will take from what belongs to Jesus, possibly his words and his presence, and
report or pass on these things to the disciples, this will result in a glorification
of Jesus.[33]
Jesus summarizes his preceding discourse (and highlights elements of his
following prayer) in which he shows the direct relationship between himself and
the Father and himself and the Spirit. Even though Jesus is departing from them,
they can receive comfort because the Spirit, who is not a rogue Spirit, but the
gift of the Father and the emissary of the Son, will guide them and reveal to
them the things of Jesus. Verses 13-14 are significant for the Lord's Supper as
well, for the Spirit glorifying Jesus presupposes recollection of Jesus in his
person and history. As “remembrance,” then, the Lord's Supper makes the risen
Lord present in the community.[34]
Statements in the Gospel of John about the Spirit are helpful because they
share with Luke an interest in the Spirit as an independent entity. Yet, they
also deal with the theme of the link between the work of the Spirit and Jesus
Christ. The work of the Spirit is to lead to knowledge of Jesus as the truth of
God. Thus, in these two verses, the Spirit will not speak of the Spirit, but
rather, will glorify Jesus.[35] 15 Second, all that the Father has is mine. For this
reason, I said that the Spirit would
take what is mine and declare it to you. If this verse clearly establishes
the relationship between Jesus and the Spirit, the next verse draws in the
Father as well. John expands on the theme again in Jesus’ prayer, which comes
in the following chapter. There he asserts, “All things [that are mine are]
yours and yours, are mine,” (17:10). In chapter 17, those people who belong to
God and to Jesus seem to be in view, but here in chapter 16, Jesus seems to be
talking about the words or the teachings of God. In some way, this mutual
sharing between Jesus and the Father provides the basis upon which Jesus can
assert that the Comforter will speak only that which is in the possession of
Jesus. Thus, in verses 13-15, we find an emphasis on the fellowship of
Christians with God and each other resting on their participation in the one
Jesus Christ to whom each of them relates by faith and baptism.[36] By
baptism, believers come into relation to the death and resurrection of Jesus
Christ as the Spirit of Christ reminds Christians of Jesus.[37]This verse
has affected Trinitarian debates. The text refers to revelation communicated to
people. The verse clearly defines what
is accessible to the promised Spirit from Jesus. The Holy Spirit's work, then,
is to remind the disciples of what Jesus has said and done (cf. 14:26). The
Spirit "declares" in the Spirit's own way, in the way of the
Paraclete, but the content of these declarations is taken directly from what
Jesus describes as "what is mine." However, since God has given Jesus
complete access to God's own storehouse, the Word of God is what the Spirit
declares. Thus, Jesus' words are contiguous with God's own treasury, making
Jesus the "Word" that John had described at the outset of his gospel
as being "with God" and "was God" from the beginning. When
John says that the Spirit will take what belongs to the Son and proclaim it,
the reference is not just to the history and words of Jesus. Rather, all
creation is to glorify the Son, for all that the Father has belongs to the Son.
In the last analysis, the glorifying of the Son by the Spirit serves the glory
of the Father.[38]
Jesus’ discourse
might have gone on longer, for the text notes that he had many things he wanted
to say to them. However, at that moment they were not able to bear it. Either
their flesh was weak and they could not continue to attend to the lengthy
sermon or they simply did not have the capacity to understand what Jesus had
already said, much less more instruction. However, we can think of it as the
rest of the New Testament. They had much more to learn, and only life in the
Spirit would teach it to them. Most obviously, the apostle Paul was not yet
among their number. They had much to learn about who Jesus is, about the
Spirit, about God, and about the witness of the church in the world. John
Calvin reminds the reader of the debate between Protestant and Roman Catholic
at this point. For the Roman Catholic of his day, this passage justifies the
Pope disclosing truths that the disciples were not able to learn. His answer is
to quote Augustine on this passage. If Christ is silent, we should remain
silent. It seems more likely, then, that they did not have the capacity to
understand yet, especially since the questions raised by the disciples reveal
their lack of understanding. Peter misunderstands exactly where Jesus is going
and overestimates his own ability to follow (13:37). Thomas misunderstands the
way to follow Jesus (14:4-6). Philip misses the fact that in seeing Jesus, they
have seen the Father (14:7-8). Judas does not perceive the difference between
those who keep the commandments of Jesus and those who do not (14:22). Finally,
after all that Jesus teaches them, they still do not understand what Jesus
means by his departure (16:17). It seems clear from the way that John has
portrayed the disciples in the interchange that they are not yet ready to
receive any more teaching from Jesus.
[1] Barth, Church Dogmatics IV.2 [64.4] 326.
[2] Pannenberg,
Systematic Theology Volume 2, 394,
395.
[3] Pannenberg,
Systematic Theology Volume 3, 4.
[4]
Pannenberg, Systematic Theology Volume
1, 267, 270, 305, 315, 317.
[5] Pannenberg,
Systematic Theology Volume 1, 305
[6] Pannenberg,
Systematic Theology Volume 3, 7.
[7]
Pannenberg, Systematic Theology Volume
2, 450.
[8] Pannenberg,
Systematic Theology Volume 3, 5.
[9] --Michael
Lindvall, "So how do you really know?" a sermon preached at Brick
Presbyterian Church, New York City, May 31, 2009. brickchurch.org. Retrieved
December 5, 2017. The
Holy Spirit is God in the present tense. The Holy Spirit is the affirmation
that God is not back then, but God is now. The stubborn witness of Christian
faith for these two millennia is that God is a Living Present Presence --
proximate, palpable and well, (this is an overhandled word) "real."
"Holy Spirit" is the traditional name for this immediacy of God.
[10] Edward F. Markquart, The
Spirit of Truth
[11] --T.S. Eliot
[12] Do not lose hold of your
dreams or aspirations. For if you do, you may still exist but you have ceased
to live. --Henry David Thoreau.
[13] A
contradiction caused by a duplication of the accounts seems the best solution.
[14]
Pannenberg, Systematic Theology Volume
1, 270.
[15]
Pannenberg, Systematic Theology Volume
1, 305
[16] Pannenberg,
Systematic Theology Volume 3, 4.
[17]
Pannenberg, Systematic Theology Volume
2, 450.
[18] Hebrews
2:14 Since, therefore, the children share flesh and blood, he himself likewise
shared the same things, so that through death he might destroy the one who has
the power of death, that is, the devil,
[19] It is
the Holy Spirit's job to convict, God's job to judge and my job to love.
--Billy Graham.
[20] For
Christians it's always a love game ... that he is love itself ... Indeed, some
have suggested that one way of understanding the Spirit is to see the Spirit as
the personal love which the Father has for the Son and the Son for the Father.
--N.T. Wright, Simply Christian: Why Christianity Makes Sense.
[21] John
14:26 But the Advocate, the Holy Spirit, whom the Father will send in my name,
will teach you everything, and remind you of all that I have said to you.
[22] Psalm
25:5 Lead me in your truth, and teach me,
for you are the God of my salvation;
for you I wait all day long.
[23] Psalm
86:11
Teach me your way, O LORD,
that I may walk in your truth;
give me an undivided heart to revere your name.
[24]
Pannenberg, Systematic Theology Volume
2, 288.
[25] Barth,
(Church Dogmatics, I.1 [1.3], p. 17)
[26]
Pannenberg, (Systematic Theology, Volume Two, p. 395)
[27]
Pannenberg, Systematic Theology Volume
2, 454.
[28]
Pannenberg, Systematic Theology Volume
3, 5.
[29]
Pannenberg, Systematic Theology Volume
3, 19.
[30]
Pannenberg, Systematic Theology Volume
3, 625.
[31]
Pannenberg, Systematic Theology Volume
2, 394.
[32]
Pannenberg, Systematic Theology Volume
2, 395.
[33]
Pannenberg (Systematic Theology, Volume One, p. 315-316)
[34]
Pannenberg (ibid., Volume Three, p. 307)
[35]
Pannenberg, Systematic Theology Volume
3, 16.
[36]
Pannenberg, Systematic Theology Volume
3, 15.
[37]
Pannenberg, Systematic Theology Volume
3, 275.
[38]
Pannenberg, Systematic Theology Volume
2, 395.
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