Coming to believe: the Spirit given

doubting-Thomas-Duccio“Receive the holy Spirit” 22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

The sacred writer had already introduced the giving of the Holy Spirit in John 7 in a scene during the Feast of Tabernacles in which the Spirit is promised at a future time when Jesus was glorified. In the Fourth Gospel it is at the crucifixion that Jesus is glorified in that his willing obedience manifests the nature of God, which is love. It is there on the cross that Jesus deliver the Spirit into the world (19:30), symbolized immediately afterward by the flow of the sacramental symbols of blood and water.

And now, at his first encounter with the believing community, Jesus breathes the Spirit again as a re-creation (cf. Gen 2:7) of God’s people. The word used for ‘breathe’ is emphysaō, which, though found only here in the NT, occurs several times in the LXX where it refers to God breathing life into the man formed from the dust (Gen. 2:7; cf. Wisdom 15:11), Elijah breathing into the nostrils of the widow’s dead son while calling upon the Lord to restore his life (1 Kgs. 17:21 LXX), and Ezekiel prophesying to the wind to breathe life into the slain in the valley of dry bones (Ezek. 37:9). The allusions to the life-giving work of God in creation seems clear.

In many places in the Fourth Gospel the promise of the Spirit is foreshadowed (1:33; 4:10, 13–14; 7:37–39; 14:16–17, 26, 28; 15:26–27; 16:7–15). Could it be that v.22 is the fulfillment of these promises? There are scholars who have identified 20:22 as the Fourth Gospel’s equivalent of Pentecost, but there are problems with such a view. Thomas was not included (20:24), nor was there any great change in the disciples’ behavior—they were still meeting behind closed doors when Jesus next appeared to them (26). Others have suggested it constituted a lesser bestowal of the Spirit to be supplemented with a greater endowment at Pentecost, or that what Jesus was bestowing was not the personal Holy Spirit but some impersonal power/breath from God. There is little to support either of these views in the Fourth Gospel. Finally, there is the view that Jesus’ action was symbolic, foreshadowing the bestowal of the Spirit to take place on the Day of Pentecost.  But then these problems mainly arise as people attempt to harmonize the gospels.  There are many scholars who suggest that we simply leave John to narrate the gospel as the Spirit inspired him.

What is important is this: when God is “breathing into the world” something life changing is about to occur.

Forgiveness of sins. In yesterday’s post, it was noted that at the core of every interpretive position is a held ecclesiology, i.e., how one understand “Church.” Certainly, the Catholic understanding of this passage is made clear in the Catechism of the Catholic Church: “Only God forgives sins. Since he is the Son of God, Jesus says of himself, ‘The Son of man has authority on earth to forgive sins’ and exercises this divine power: ‘Your sins are forgiven.’ Further, by virtue of his divine authority he gives this power to men to exercise in his name…. In imparting to his apostles his own power to forgive sins the Lord also gives them the authority to reconcile sinners with the Church. “ (§1441, §1444)

There are several understandings of this same passage in Protestant and Reformed Christian churches. There is a wide range, for example: “yes, Jesus imparted the authority to forgive and reconcile, but did not limit it to just the Apostles, rather it is a gift and a mission of all believers.” At the other end of the spectrum are Christians in the “once saved, always saved” camp. Such an understanding appeals to the Greek words translated “forgive” and “retained” in John 20:22-23 and points out that these words indicate a past completed action. Those who believe in “eternal security” then argue that these sins must already have been forgiven or retained before the apostles said or did anything. In other words, the apostles aren’t forgiving sins, but only proclaiming to Christians that their sins have already been forgiven back when they were first saved. The next step of this understanding is the conclusion, “Hence, sacramental confession is not necessary.”

What is interesting is our Catholic NAB provides v.23 as “Whose sins you forgive are forgiven them, and whose sins you retain are retained.” The New American Standard Bible (a Protestant translation that sticks closely to the literal sense of the text) translates v.23 as: “If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained.” The NASB, NSRV and most non-Catholic translations get it correct. The verbs are in the aorist tense, which in this case has no time reference, and in the subjunctive mood, which indicates potential or possibility – thus the translation properly includes “if.” The upshot of all this is that Jesus is clearly giving authority “If you forgive…” and is not referring to a past conversion that ameliorates any sins in the future. So, clearly the people in the upper room are being given such authority. How broadly is this given? It depends on how one understands Church.


Notes

20:21 As the Father has sent me, so I send you: By means of this sending, the Eleven were made apostolos (apostles), that is, “those sent” (see John 17:18), even though John does not use the noun in reference to them. A solemn mission or “sending” is also the subject of the post-resurrection appearances to the Eleven in Matthew 28:19; Luke 24:47; Mark 16:15.  Especially in John one must also keep is mind the Messiah’s mission: “For God did not send his Son into the world to condemn the world, but that the world might be saved through him” (John 3:17).

To express Jesus’ being sent by the Father, here the evangelist uses the verb apostellō, while for the disciples’ sending by Jesus he uses the verb pempō. However, nothing should be made of this, as the words are used synonymously in the Fourth Gospel for the sending of Jesus by the Father (e.g. 3:17; 5:36/4:34; 5:23), the disciples by Jesus (e.g. 4:38/20:21), John the Baptist by God (e.g. 1:6; 3:34/1:33), and various people sent by the Jewish leaders (e.g. 1:19, 24/1:22).

20:22 he breathed on them: The word used for ‘breathe’ is emphysaō, which, though found only here in the NT, occurs several times in the LXX, where it refers to God breathing life into the man formed from the dust (Gen. 2:7; cf. Wisdom 15:11), Elijah breathing into the nostrils of the widow’s dead son while calling upon the Lord to restore his life (1 Kgs. 17:21), and Ezekiel prophesying to the wind to breathe life into the slain in the valley of dry bones (Ezek. 37:9).

Receive the holy Spirit:  In many places in the Fourth Gospel the promise of the Spirit is foreshadowed (1:33; 4:10, 13–14; 7:37–39; 14:16–17, 26, 28; 15:26–27; 16:7–15). The clearest of these is 7:39, where, following Jesus’ promise of streams of living water for those who believe in him, the evangelist adds, ‘By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.’ In John 7:39 we learn that the Spirit will be given when Jesus is glorified because until this moment, the role the Spirit is to point to Jesus (14:26, 15:26), but now the Spirit becomes the animating dynamos for mission in the world. This scene is often understood as the Johannine version of Pentecost.

There are problems with such a view. Thomas was not included (20:24), nor was there any great change in the disciples’ behavior—they were still meeting behind closed doors when Jesus next appeared to them (v.26). If in addition one is trying to harmonize all the Gospels, then one wonders how to explain Pentecost (assuming harmonization is a valid way to compare the Synoptic Gospels and John – and there are serious questions regarding such an effort). Some scholars have suggested v.22 constituted a lesser bestowal of the Spirit to be supplemented with a greater endowment at Pentecost, or that what Jesus was bestowing was not the personal Holy Spirit (the promised Paraclete) but some impersonal power/breath from God. There is little to support either of these views in the Fourth Gospel. Another view is that there was a real impartation of the personal Spirit on this occasion, but that the Spirit was only experienced as the Paraclete, the one who replaced Jesus’ earthly presence, after Jesus’ final post-resurrection appearance and ascension. Finally, there is the view that Jesus’ action was symbolic, foreshadowing the bestowal of the Spirit to take place on the Day of Pentecost. All the explanations’ problems assume a harmonization with Pentecost and do not simply let John tells his account.

20:23 Whose sins you forgive: These words have affinities with the teaching of Jesus in the Gospel of Matthew. Jesus said to Peter,  “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” (Matt. 16:19). It also has affinities to what he said to the disciples generally in relation to those who would not heed admonition who must be treated as pagans or tax collectors: “Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matt. 18:18). The reference to forgiveness (or lack thereof) may echo the reference to “the key to the house of David” in Isa. 22:22. If so, what is at stake is the authority to grant or deny access to God’s kingdom. In a Jewish context “binding and loosing” described the activity of a judge who declared persons innocent or guilty and thus “bound” or “loosed” them from the charges made against them.

This is the only place in the Fourth Gospel where forgiveness of sins is spoken about, though the idea of sins remaining unforgiven is mentioned a number of times (8:24; 9:41; 15:22, 24; 16:8–9; 19:11). The non-forgiveness of sins is always related to refusal to believe in Jesus. It is important to notice the passive voice used in the statements in this verse regarding the forgiveness and non-forgiveness of sins. They function as divine passives reminding us that God alone forgives sin (cf. Mark 2:3–12; Luke 5:17–26) and Jesus’ disciples declare what God does.

20:21-23: The disciples’ commissioning in 20:21–23 climaxes the characterization of Jesus as the sent Son and shows Jesus’ followers as drawn into the unity and mission of Father, Son, and Spirit (cf. 15:26–27; 17:21–26). Succession is important both in the OT and in Second Temple literature. In the Fourth Gospel Jesus succeeds the Baptist and is followed by both the Spirit and the Twelve (minus Judas), who serve as representatives of the new messianic community. OT narratives involving succession feature Joshua (following Moses) and Elisha (succeeding Elijah).

Sources

  • K. Beale and D. A. Carson, Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007) 506-7
  • Raymond E. Brown, The Gospel According to John, vol. 29b in The Anchor Bible, eds. William Albright and David Freeman (New York, NY: Doubleday, 1966) 1018-61
  • Neal M. Flanagan, “John” in The Collegeville Bible Commentary, eds. Dianne Bergant and Robert J. Karris (Collegeville, Minn.: Liturgical Press, 1989) 1013-17
  • Colin G. Kruse, John: An Introduction and Commentary, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 2003) 373-81
  • Francis J. Moloney, The Gospel of John, vol. 4 in Sacra Pagina, Daniel J. Harrington (Collegeville, MN: Liturgical Press, 1998) 529-45
  • John J. McPolin, John, vol. 6 of the New Testament Message, eds. Wilfred Harrington and Donald Senior (Wilmington, DE: Michael Glazier, 1989) 256-64
  • Gail R. O’Day, John in the New Interpreter’s Bible, Volume 9, ed. Leander E. Keck (Nashville, TN: Abingdon Press, 1996) 845-53

Dictionaries

  • Gerhard Kittel, Gerhard Friedrich and Geoffrey William Bromiley, Theological Dictionary of the New Testament (Grand Rapids, MI: W.B. Eerdmans, 1995)
  • Horst Robert Balz and Gerhard Schneider, Exegetical Dictionary of the New Testament (Grand Rapids, Mich.: Eerdmans, 1990)
  • David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1996)

Scripture – Scripture quotes from New American Bible by Confraternity of Christian Doctrine, Inc., Washington, DC. © 1991, 1986, 1970 at http://www.usccb.org/bible/index.cfm

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