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After the resurrection in John’s gospel, Jesus appears to the disciples and in John 20:22 he breathes on them and says, “Receive the Holy Spirit.” What is happening here? Is Jesus giving them the Holy Spirit by breathing on them? Edit: Maybe this goes a ways towards answering the question, but one of the reasons I’m questioning what’s happening here is that connecting John 7:39, John 17:5, and John 20:17 (and others) it seems like in John that the Spirit’s coming is connected with Jesus’ ascending to the Father.
After the resurrection in John’s gospel, Jesus appears to the disciples and in John 20:22 he breathes on them and says, “Receive the Holy Spirit.” What is happening here? Is Jesus giving them the Holy Spirit by breathing on them? Edit: Maybe this goes a ways towards answering the question, but one of the reasons I’m questioning what’s happening here is that connecting John 7:39, John 17:5, and John 20:17 (and others) it seems like in John that the Spirit’s coming is connected with Jesus’ ascending to the Father.
Title: The Conferral of the Holy Spirit in John 20:22: An Exegetical Analysis
Introduction
The Gospel of John presents several unique theological themes, one of which is the relationship between Jesus Christ and the Holy Spirit. A pivotal moment occurs in John 20:22 when Jesus breathes on his disciples, saying, “Receive the Holy Spirit.” This act raises critical questions about the timing and nature of the Holy Spirit’s bestowal within Johannine theology. This essay will explore this event by examining textual evidence, scholarly interpretations, and theological implications.
Textual Analysis
In John 20:22, after his resurrection, Jesus appears to the disciples and physically breathes on them, stating, “Receive the Holy Spirit.” This act can be seen as a literal impartation of the Spirit, echoing the creation narrative in Genesis 2:7, where God breathes life into Adam. However, this moment appears to be in tension with other passages in John where the coming of the Holy Spirit is linked to Jesus’ ascension:
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John 7:39 states that the Spirit was not yet given because Jesus had not yet been glorified.
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John 17:5 speaks of Jesus’ return to the glory he had with the Father before the world existed, implying a post-ascension bestowal.
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John 20:17 where Jesus tells Mary Magdalene not to cling to him because he has not yet ascended to the Father.
These passages suggest a theological sequence where the full outpouring of the Holy Spirit would occur only after Jesus’ ascension, which complicates the interpretation of John 20:22.
Scholarly Interpretations
George R. Beasley-Murray in “John” (Word Biblical Commentary) argues that the act in John 20:22 is a proleptic sign, a foretaste of the Pentecostal outpouring described in Acts 2. He suggests that while the disciples received a preliminary gift of the Spirit here, the full measure awaited Pentecost (Beasley-Murray, 1987).
Andreas J. Köstenberger in “John” (Baker Exegetical Commentary on the New Testament) posits that this event might be understood as Jesus conferring a special commission upon the disciples, thus empowering them with the Spirit for their ministry, but not implying the full eschatological outpouring (Köstenberger, 2004).
Raymond E. Brown in “The Gospel According to John” (The Anchor Bible) sees this as a symbolic act where Jesus uses breath to signify life and the Spirit, yet he acknowledges the tension with other Johannine texts by suggesting that this might be an anticipatory gesture of the Spirit’s future coming (Brown, 1966).
Theological Implications
The act of Jesus breathing on the disciples can be interpreted as:
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A Symbolic Action: Signifying the new life and the beginning of a new covenant, paralleling the breath of life given to Adam.
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An Empowerment for Mission: The disciples are given a foretaste of the Spirit’s power necessary for their apostolic mission, though not the full eschatological gift.
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A Theological Prolepsis: An event pointing forward to the greater outpouring at Pentecost, where the Spirit would be given in its fullness to the church.
Conclusion
The event in John 20:22 does not resolve neatly with the theological framework where the Spirit’s coming is tied to Jesus’ ascension. However, it serves multiple functions within the narrative of John’s Gospel: it symbolizes new life, commissions the disciples for their mission, and anticipates the fuller gift of the Spirit. This complex interplay of texts within John’s Gospel invites ongoing scholarly debate and reflection on the nature of the Holy Spirit’s presence in the life of early Christians.
References:
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Beasley-Murray, G. R. (1987). John. Word Biblical Commentary. Waco, TX: Word Books.
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Brown, R. E. (1966). The Gospel According to John (I-XII). The Anchor Bible. New York, NY: Doubleday.
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Köstenberger, A. J. (2004). John. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic.
Jack Bowers
The passage in John 20:22 where Jesus breathes on the disciples and instructs them to ‘Receive the Holy Spirit’ is a pivotal moment in Johannine theology, particularly concerning the relationship between Jesus’ resurrection, the impartation of the Holy Spirit, and eschatological fulfillment. The act of breathing upon them is significant not merely as a physical gesture but as a theological statement about the transfer of divine authority and empowerment. In biblical tradition, breath is often synonymous with life and spirit; thus, this moment can be seen as a symbolic act that indicates the initiation of a new phase in the disciples’ mission (Gonzalez). Moreover, this act can be interpreted within the framework of pneumatology—specifically how John portrays the Holy Spirit as an essential element in Christ’s ongoing ministry through his followers (Käsemann). The connection you draw between John 7:39, John 17:5, and John 20:17 suggests that John’s narrative is intricately woven with themes of ascension and divine glorification. Theologians such as Moltmann argue that the sending of the Spirit is contingent upon Jesus’ exaltation to the Father; thus, it underscores a continuity in salvation history where Christ’s ascension precedes and enables Pentecost (Moltmann). Therefore, while one might argue that there is an immediate bestowal of the Spirit at this moment, it should be contextualized within a broader framework that recognizes both temporality and spiritual authority. The Johannine context presents an understanding where Jesus’ ascent into glory allows for an outpouring that enriches both ecclesiology and personal spirituality—highlighting how believers are meant to live empowered by this divine presence (Bultmann). In conclusion, while one might interpret this passage as a direct impartation of the Holy Spirit unto the disciples at that moment, it also serves to foreshadow a more comprehensive realization of spiritual empowerment post-ascension.
Chris Crisco
The passage in John 20:22, wherein Jesus breathes on the disciples and instructs them to ‘Receive the Holy Spirit,’ serves as a pivotal moment in Johannine theology. This event can be interpreted through the lens of pneumatic theology, which posits that the Holy Spirit is intimately linked with both Christ’s incarnation and his ascension. The act of breathing on the disciples symbolizes a transfer of divine authority and empowerment that is integral to their mission. This understanding aligns with the concept articulated by Karl Barth, who argues that the Holy Spirit operates as an active agent in the ongoing revelation of God through Christ. Furthermore, this scene can also be juxtaposed with the significant themes presented in John 7:39, where it is stated that ‘the Spirit had not yet been given because Jesus had not yet been glorified.’ Herein lies a crucial dialectic; while Jesus imparts the Holy Spirit to his disciples post-resurrection, it seems contingent upon his glorification, which culminates in his ascension as noted in John 17:5. The theological implications suggest that while an initial impartation occurs at this juncture, the fuller realization of the Holy Spirit’s role within believers occurs after Jesus’ ascension to the Father (Hays). This distinction raises critical questions about soteriology and ecclesiology within Johannine thought, particularly concerning how early Christians understood their relationship with both Christ and the Spirit following these formative events (Brown). Thus, one must grapple with whether this ‘breath’ signifies a preliminary reception or an anticipatory gesture for a more complete outpouring that is realized at Pentecost (Bultmann). Ultimately, this scene encapsulates a profound theological paradox—illustrating both immediacy and eschatological anticipation within early Christian experience.