25 “I have said these things to you while I am still with you. 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. 27 Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid. 28 You heard me say to you, ‘I am going away, and I am coming to you.’ If you loved me, you would rejoice that I am going to the Father, because the Father is greater than I. 29 And now I have told you this before it occurs, so that when it does occur, you may believe.
John 14:23-29 has Jesus promising the abiding presence of the Holy Spirit and preparing the disciples for his departure. It inspires reflection on the Trinity and the work of the Spirit.
23 Jesus answered him, "Those who love me will keep my word, my Father will love them, and we will come to them and make our home with them. The post-resurrection indwelling is a sign of the Father's love. The theme shifts to the coming of the Father with Jesus to the believer. The Spirit bears witness in believers to Jesus as the truth of God. They are, in a sense, outside themselves in Jesus. Conversely, Jesus is “in” them to bind them in fellowship with each other. Along with Jesus, the Father also takes up residence “in” believers.[1] 24 Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me. The statement is an important notion of the reciprocal self-distinction of Father, Son, and Spirit, which in turn becomes the concrete form of Trinitarian relations. Thus, Jesus distinguishes himself from the Father as one who bears witness to the Father, stressing here that his own word is not his own, but the word of the Father who sent him. Such a sentiment is similar to the one we find in Mark 10:18, where Jesus stresses that no one is good, but God alone. Jesus wants to honor God first.[2]
In John 14: 25-26, we find the theme of the sending of the Paraclete to teach. We find an unhappy reminder. The time of Jesus with his disciples is running out, preparing the way for another reference to the Paraclete. Now, the focus is the function of the Paraclete as teacher. The significance of this passage is that it shows that the Spirit continues the reconciling work of Jesus in the world. In fact, the Spirit brings to completion the reconciling work of the Son.[3] 25 “I have said these things to you while I am still with you. 26 But the Advocate (Παράκλητος), the Holy Spirit, whom the Father will send in my name, as prayer is in the name of Jesus, will teach you everything, and remind you of all that I have said to you. This passage speaks of a sending by the Father in the name and at the request of the Son. For J. Zizioulas, this passage is basic to an understanding of the work of the Spirit in the Eucharist, especially to grasping it as “remembrance” in the context of the invocation or calling down of the Holy Spirit.[4] The use of the personal pronoun, “him” suggests that for John, the Spirit was more than a tendency or influence. Further, the fact that the Holy Spirit will teach them everything means that the Paraclete will enable the disciples to see the full meaning of the words of Jesus. The Father will send the Spirit in the name of Jesus. Now Jesus mentions for a second time the imminent arrival of another who will be "Advocate," "Helper," even "Counselor" to the disciples once Jesus himself has returned to the Father. The Paraclete will teach, completing the mission of Jesus. The Paraclete will enable the disciples to see the deepest meaning of the words of Jesus. One should understand the "everything" this Holy Spirit will teach as "everything you need to know about what I have said." Jesus also reveals just how this Holy Spirit "teaches" - by making his disciples remember all that Jesus had already taught them. Jesus assures the disciples that the Father will send another personality, the Paraclete, Holy Spirit, in Jesus' name to teach them and remind them of what Jesus has taught them. The relations described between Jesus, the Father and the Holy Spirit suggests a unified purpose and coordinated effort. The words of the Father are those of Jesus, and the Spirit will in turn teach these words. In the gospel writer's perspective, the goal of the Father, Son and Holy Spirit is to build the community of faith, and to sustain them in their belief. Their activities of sending, coming, and going work is to establish that community and to build up its belief. The promise of the Spirit's presence is a promise that the presence of the Spirit will sustain the community in the instruction of Jesus' words. The revelation of God in Christ goes on. Indeed, seeing this takes special eyes, the eyes of a believer. Such revelation conditions all our thinking. Through this happening, we apprehend who we are, what we suffer, what we are doing, and what our potentialities are. Revelation moves us beyond arbitrary and dumb fact. It becomes relatable, intelligible, and eloquent fact through the event of revelation.[5] This posture of belief is what John holds out for the community at the close of the unit. Jesus, according to John, has told these things to his disciples so that when these events do transpire, John's community will remember Jesus' words and come to believe. Indeed, John issues this goal of belief toward the end of the gospel in John 20:31 as the book's entire purpose. Belief in Jesus encourages the gospel writer's readers, both ancient and contemporary, that we will find our secure dwelling as the church, and that in this we will abide together in God. The Spirit is the Spirit of truth, for the Spirit does not direct people to the Spirit but to the Son. Distinct from the Father and the Son, the Spirit belongs to both.[6]Teaching and reminding are aspects of the same function of the Holy Spirit (Bultmann). Carl Ludwig Nitzsch uses this verse as a basis for his new definition of revelation that gave direction to the age that followed. He differentiated the external and public revelation of God from the inner and private revelation that the biblical authors received, and which one might more properly call inspiration. He equated the content of revelation with moral religion. He distinguished the historical form of revelation from the matter of revelation. He thought of his view of revelation superior to the notion of identifying revelation with the writings of biblical authors, which could fall to the ground if they were in error at a single point.[7] However, as in verse 16, this passage is not materially different from other forms of the statement. In each case, both Father and Son work together in sending the Spirit, even if the text refers to the risen Lord as sending the Spirit. The purpose of the sending by the Son is to continue the work of Jesus in revelation.[8] In this passage, the emphasis is on the spontaneous coming and working of the Spirit.[9] The sending of the Spirit by the Father “in the name of Jesus” is a thought consistent with the notion of prayer “in the name of Jesus.”[10] The Spirit of Christ reminds Christians of Jesus.[11] The Spirit works as the basis of our lives, enabling us to do anything we ought to do, go anywhere we ought to go and be anything we ought to be.[12] We rightly pray for the Spirit to descend into our hearts, enlightening the dark corners of our minds, and scattering the cheerful beams of light the Spirit wants to bring.[13] 27Peace I leave with you; my peace I give to you. I do not give to you as the world gives. We find the parting gift of peace. “Peace” is a departing “shalom” to the disciples, but not just a thoughtless salutation. Jesus offers the gift of salvation. “Peace,” along with “grace,” became part of the traditional greeting from one Christian to another, as we can see in Romans 1:7 and I Corinthians 1:3. Despite frequent usage, it retained its religious meaning, as we can see in Colossians 3:15 “Let the peace of Christ reign in your hearts.” Twice in this farewell discourse, in 14:27 and 16:33, Jesus focuses on the parting gift of peace. Jesus offers peace, while the tribulation of the world stands waiting. What is this "peace" that Jesus mentions? It describes, rather, a special and desirous gift from God. The Gospel of John equates the term variously with "light," "life," "joy" and "truth." Peace is a positive, active presence. Peace is a gift selected to salvation. All the benefits the believer receives because of the saving gift of Jesus Christ are components of this peace. Receiving Jesus' peace is personally receiving God's gift of salvation. There is some grammatical debate over how one should understand the second line of verse 27. It is not clear whether Jesus' subject is the peace - "not like the peace the world gives, do I give to you," or the act of giving - "such giving is not the kind of giving exhibited by the world." The gospel writer may have intended some ambiguity here, for theologically it is evident that this author would declare that both statements are true. The "peace" this world holds out is a false peace, based on the momentary success of one force (person, country, ideals, status) over another. Since the world never fully holds such a peace, true peace is not something the world gives. Any "giving" gesture made by the world is empty of content and promise. In any case, when we accept the fact that everything that the Spirit can make everything that happens to us useful for our spiritual growth, we will have arrive at the type of peace Jesus promises.[14] We start maturing emotionally and spiritually when we take responsibility for our feelings, actions, and style of life. We have responsibility for outgrowing the various psychic damages we received in life and accept our dignity as human beings who choose a satisfying style of life.[15]
In verse 27c-29, the theme is the departure of Jesus. Because the disciples are to receive Jesus' own peace, Do not let your hearts be troubled, and do not let them be afraid. Thus, Jesus stresses that their love is possessive instead of generous. In going to the Father, he accomplishes the purpose of his life. Any human love that fails to recognize this is not real love. Implicitly, he connects faith and love closely. The kind of troubled heart to which Jesus refers involves worry, fear, anxiety, or stress. It can feel like loss of hope, a lack of faith, a panic attack, or the pangs of uncertainty. Of course, Jesus is preparing them for his physical absence. They have troubled hearts due to the spiritual battle that John often portrays between Spirit and flesh, light and darkness, sight, and blindness, and even life and death. Jesus has told them about betrayal, departure, and denial. With these words, he wants to strengthen their faith. The intimate relationship of the Son and Spirit with the disciple is to result in a peace that will keep them from having troubled hearts.
Jesus is the advocate, the one who prays for us, the one who counsels and directs us. To live in obedience is to have a way of life lived in loving union with him. Jesus is not physically present to continue leading the church. That is why another counselor and guide is part of the Christian community, namely, the Holy Spirit. The world is still strange and puzzling place, for humanity has yet to fulfill the intent God has for it. God does not leave us without a family, united by Christ and the Spirit, to nurture us along the way. This community and this Spirit help us to make the world the home God intended it to be. Our fears inhibit us from moving toward the best God has for us. Yet, this community can experience peace beyond what the world experiences, for Christ and the Spirit unite the community to the future God intends for humanity.
28 You heard me say to you, ‘I am going away, and I am coming to you.’ If you loved me, you would rejoice that I am going to the Father. Thus, Jesus stresses that their love is possessive instead of generous. In going to the Father, he accomplishes the purpose of his life. Any human love that fails to recognize this is not real love. Implicitly, he connects faith and love closely. The reason for them to rejoice is that the Father is greater than I am. This little phrase has been full of controversy in Christology and the discussion of the Trinity. Loisy is perceptive when he says that from the very fact that Christ compares himself to the Father, we need to take for granted that he is of divine nature due to his heavenly origin. One part of tradition explains the text as expressive of the distinction between the Son and the Father. Thus, the Son is generated while the Father is not. Authors like Origen, Tertullian, Athanasius, Hilary, Epiphanius, Gregory of Nazianzus, and John Damascene see it this way. For Brown, this interpretation stems from later dogmatic reflection upon Scripture rather than from literal exegesis. He thinks it anachronistic to imagine that John had Jesus speaking to his disciples of inner Trinitarian relationships. Another aspect of tradition explains that as man, the incarnate Son, he was less than the Father was. Cyril of Alexandria, Ambrose, and Augustine see it this way. As Brown sees it, this explanation is on first glance exegesis that is more plausible. Yet, Brown does not think that one should read subsequent theology regarding the two natures theory into John here. In fact, such formal theology may not be in mind at all. In contrast, as Brown sees it, the key is in 13:16, where Jesus says that no messenger is more important than the one who sent him. The point is the Jewish concept of the relationship between messenger and the one he sends. For example, Midrash Rabbah lxxviii 1 on Genesis 32:27, we find the saying, “The sender is greater than the one sent.” In addition, the context says that the disciples should rejoice that Jesus is going to the Father for the Father is greater than Jesus is. Jesus is on the way to the Father who will glorify him, as said in 17:4-5. During his mission on earth, he is less than the One who sent him. However, his departure signifies that the work that the Father has given him to do is completed. In reality, the statement is an important notion of the reciprocal self-distinction of Father, Son, and Spirit, which in turn becomes the concrete form of Trinitarian relations. Thus, Jesus distinguishes himself from the Father as one who bears witness to the Father, stressing here that the Father is greater than he is. Such a sentiment is like the one we find in Mark 10:18, where Jesus stresses that no one is good, but God alone. Jesus wants to honor God first. To equate Jesus with God is to deify the creature.[16] 29 And now I have told you this before it occurs, so that when it does occur, you may believe. Jesus refers to the entire process of death, resurrection, ascension, and giving of the Spirit.
[1] Pannenberg (Systematic Theology, Volume 3, 16)
[2] Pannenberg (Systematic Theology, Volume 1, 309)
[3] Pannenberg (Systmatic Theology, Volume 2, 450-454)
[4] (“ L’Eucharistie: quelques Aspects bibliques,” in L’Eucharistie, 1970, p. 13-74)
[5] H. Richard Niebuhr, The Meaning of Revelation, New York: Macmillan, 1941, p. 36
[6] Pannenberg (Systematic Theology, Volume 1, 315)
[7] (De revelation religionis externa eademque publica prolusiones academicae, 1808, 5)
[8] Pannenberg (Systematic Theology, Volume 3, 5)
[9] (ibid., 15)
[10] Pannenberg Systematic Theology Volume 3, 204.
[11] Pannenberg Systematic Theology Volume 3, 275, 307.
[12] E. Stanley Jones.
[13] O Holy Spirit, descend plentifully into my heart. Enlighten the dark corners of this neglected dwelling and scatter there thy cheerful beams. --Saint Augustine.
[14] M. Scott Peck, Further Along the Road Less Traveled (New York: Simon & Schuster, 1993
[15] Sam Keen, quoted by John Shea in Stories of God (Chicago: The Thomas More Press, 1978), 122.
[16] (Systematic Theology, Volume 1, 263, 309)
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