Spirit, Jesus, And Jesus’ Disciples

God the Spirit
THE SPIRIT, JESUS, AND JESUS’ DISCIPLES

The Holy Spirit and Jesus were intimately associated. The Father gave the Holy Spirit to Jesus “without measure.” The Holy Spirit filled and empowered Jesus. The personal ministry of Jesus was permeated with the presence of the Holy Spirit. Jesus specifically chose about seven dozen disciples, including the apostles, to assist Him in His expanding ministry. To aid them in their task Jesus shared with them some of the Spirit’s “works of power” (1 Corinthians 12:9-10). The New Testament contains some anticipatory teachings with reference to the Holy Spirit. By this we mean the teachings of Jesus about the Holy Spirit that would affect the lives of His followers after His departure.

Mark, chapter 13, is often called the “Little Apocalypse.” There are parallel passages in Matthew and Luke. Jesus' vivid apocalyptic-style teaching came in response to a question asked by His apostles, Peter, James, John, and Andrew. Jesus had just announced that the magnificent temple in Jerusalem would be totally destroyed. They can conceive of such an incredible catastrophe only in connection with the “end-time.” In their minds, this could only be an eschatological (end- time) event.

Therefore they ask, “Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?” (Mark 13:1-4). “Sign” (semeion) was a favorite word of the apostle John. Later he used it in his gospel not merely to describe a miracle (dunamis) but also to speak of a miraculous happening in view of its purpose (John 21:30-31). In the question before us, the apostles, including John, asked about “the sign.” In other words, they seemed to be searching not only for information about these coming events but also for the overall Purpose for such a disruption of history.

In His answer to their inquiry Jesus clearly showed His empathy for them. He understood their perplexity. His answer stressed their involvement during those troubled times: “See to it that no one misleads you…do not be frightened . . . be on your guard . . .” (Mark 13:5-9).

More germane for our present study than any of the other facets of the “Little Apocalypse” are Jesus’ words to those four apostles, “And when they arrest you and deliver you up, do not be anxious beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit” (Mark 13:11).

What an assurance! What a consolation! Troubled times lay ahead; they would be involved. But they were given encouragement. They would see the purpose of it all. They would be able to speak and explain to the worldly opposition the plan and telos of God. The companionship and leading of the Holy Spirit would be a source of strength and knowledge for them.

Those apostles would need God’s help. There is no doubt this precious promise applied to all the apostles. However, the subsequent history of Peter, James, and John, mentioned here, shows how the apostolic band was indeed embroiled in those troubled times.

Peter fell to the point where he vehemently denied he even knew Jesus (Mark 14:71). James was the first apostolic martyr (Acts 12:1-2). John was exiled on the island of Patmos (Revelation 1:9). Did these things mean that Jesus' promise that the apostles would be guided by the Holy Spirit applied only to events surrounding the destruction of Jerusalem and the temple? – By no means. Moreover, the presence of the Holy Spirit in their lives did not immunize them against temptation, grief, or death. That is a fact worth remembering.

There is an intriguing teaching of Jesus on the efficacy of prayer. In Matthew it is found in the “sermon on the mount.” In Luke it is found after Jesus teaches the “Lord’s prayer” to His disciples. In yet another setting, Jesus illustrated how the bounty of the supremely good heavenly Father far overshadowed the gift of a friend who gave him “as much as he needs.” Jesus’ conclusion is: “If you then, being evil, know how to give good gifts to your children, how much more shall [your] Heavenly Father give the Holy Spirit to those who ask Him?” (Luke 11:1-13). The parallel passage in Matthew reads: “If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him!” (Matthew 7: 7-11, esp. v. 11).

Although from a literary point of view the settings of Matthew and Luke are different, we may assume that each conclusion is essentially the same. Each is preceded by the same teaching about prayer. The NASB of Matthew 7:11b speaks of your Father Who is in heaven Who shall “give what is good” (dosei agatha = “shall give goods” or “good things”). In Luke 11:13 the NASB reads: “. . . How much more shall [your] Heavenly Father give the Holy Spirit [dosei (the) pneuma ’agion = “shall give (the) Holy Spirit . . .”). Thus we conclude that Luke spoke in metonymic fashion of the Holy Spirit as the epitome of all the good gifts that God the Father lavishes upon His people: “God . . . will give only good to his children who seek it. Indeed, he will give them the supreme gift, the Holy Spirit . . .” “Human bounty is still only a trifle in comparison with that of the heavenly Father. What is given is not only ‘as much as he needs’ [v. 8], but the supreme gift of the Spirit.”

The future tenses found in both the Matthean and Lucan texts suggest that this promise of the Holy Spirit to God’s people looks forward to the Christian age. As Fitzmeyer puts it, “Here Luke makes Jesus speak of the gift to be given in the Period of the Church (24:49; Acts 1:4, 7, 8).” The anticipatory view of God’s promise of the Holy Spirit for His children as noted previously is also in harmony with other teachings of Jesus about the gift of the Holy Spirit for His disciples.

Jesus went to Jerusalem for the Feast of Tabernacles (John 7:2, 10). It was a controversial experience for Him. But “on the last day, the great day of the feast, Jesus stood and cried out, saying, ‘If any man is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, “From his innermost being shall flow rivers of living water.”’ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:37-39). Here again, there is a promise “of the Spirit, whom those who believed in Him were to receive.” The reason for the prospective nature of the promise is given, “Jesus was not yet glorified.” This is a typically Johannine explanation of Jesus’ work and teaching.

No doubt Jesus’ “glorification” had reference to His cross experience terminating in His victory over death. Other statements of Scripture lead us to this conclusion. This great triumph of Jesus is the watershed marking the transition from His anticipatory promise of the Holy Spirit to His followers to their actual reception of the Holy Spirit. Jesus’ ministry was carried out according to His own time-table. The Gospel of John helps us to see His plan unfold as He moves to His glorification. Early on, He tells His mother, “My hour has not yet come” (John 2:4b). Later, when His opponents became so enraged they were trying to seize Him for execution, it is said that “no man laid his hand on Him, because His hour had not yet come” (John 7:25, 30).

As His ministry was nearing its close, Jesus realized that His purpose was about to be accomplished. His hour was at hand. He spoke of His pending death as the fulfillment of that “hour” (John 12:23, 27, 31-32). Jesus did not merely see His death as the climax of the “hour”: “Jesus knowing that His hour had come that He should depart out of this world to the Father . . .” (John 13:la). The longest recorded prayer of Jesus was offered near the end of His life. It began with: “Father, the hour has come; glorify Thy Son, that the Son may glorify Thee . . .” (John 17:1b).

The Holy Spirit had not been given because Christ had not been glorified. Christ’s glorification was His death, burial, and triumphant resurrection. As He drew near the cross experience, Jesus took the opportunity to speak to His apostles in anticipatory language about the Holy Spirit. (Earlier in His ministry Jesus had shared with His apostles and many of His other disciples certain of the Holy Spirit’s gifts of power to aid them as they assisted Jesus in His earthly ministry.) Near the end of His earthly ministry, Jesus taught His apostles about the Holy Spirit Himself, which would become effective after Jesus’ glorification and exaltation at God's right hand (Colossians 3:1).

The “last discourse” of Jesus (John 14-16) is a rich source of information on the Person and work of the Holy Spirit. It was addressed to the apostles for their information and encouragement to sustain them in their work after Jesus’ departure. It was followed by Jesus longest recorded prayer (John 17). Then came His Gethsemane experience (Luke 22:39-54). Framed by such vivid experiences, the lessons Jesus taught the apostles that eventful night about the Holy Spirit must have made a lasting impression in their minds and in their lives. Specifically, Jesus said: “And I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him, but you know Him because He abides with you, and will be in you (John 14:16-17). But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26). “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth, who proceeds from the Father, He will bear witness of Me (John 15:26). But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper shall not come to you; but if I go, I will send Him to you. And He, when he comes, will convict the world concerning sin, and righteousness, and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father, and you no longer behold Me; and concerning judgment, because the ruler of this world has been judged. I have many more things to say to you, but you cannot bear them now. But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He shall glorify Me; for He shall take of Mine, and shall disclose it to you. All things that the Father has are Mine; therefore I said, that He takes of Mine, and will disclose it to you” (John 16:7-15).

Several observations follow that are based on these passages: The plural “you” (humeis) of these specific passages applied to the apostles. They were the ones to whom Jesus gave His farewell address. Within the parameters of the entire address (John 14-16) there are some statements from which truths may be deducted and applied to Christians in all eras, especially in light of other New Testament teachings. However, one must be extremely judicious in this matter to avoid false conclusions. Our remarks concern Jesus’ teaching about the Holy Spirit as it applied to the apostles. In these verses a grand display of the intimate relationships and perfect harmony of the Trinity is given. Each Person works in unison with the other two for the sake of mankind.

The Holy Spirit is “another” Helper (allon parakleton). Jesus had been their Helper, but He is to make His exodus (exodos Luke 9:31) shortly. He promises “another” Helper after His ascension. In these texts, parakletos is translated in various ways: NASB: Helper; KJV and ASV: Comforter; RSV and NIV: Counselor; JB and NEB: Advocate; NAB: Paraclete. The translations tell the story. The Holy Spirit Himself will act as their helper when they need intercession, their comforter when they need encouragement, their counselor when they need representation, their advocate when they need defense.

What a magnificent role! What a precious companion. One can empathize with the NAB translators who opted to transliterate the word parakletos instead of translating it. The significance of paraclete is more broad than one English word can convey.

The Holy Spirit would remain with them continually and always. He would be their teacher and remind them of what Jesus had taught them. He would “bear witness” of Jesus. He would be a gift sent to them from the Father and the Son. He would guide them into all truth, including things to come. As He shared truth with the apostles, the Holy Spirit would be emphasizing Christ in all His glory. Through them the Holy Spirit would accomplish His work of convicting the world concerning sin, righteousness, and judgment. They would have an immeasurable advantage in their apostolic work.

They would enjoy another advantage in their ministry. Although they were promised the Holy Spirit after Jesus went away, they are not deprived of Jesus' eternal presence. He “went away” in death. He “came back” in resurrection. Before He ascended to His Father, He said to His apostles, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20).

Since Jesus promised to be with his apostles always, it is not surprising to find Him also in the role of parakletos. In the role of advocate, Jesus functioned as one called alongside to help. This help would come from the One Who is the propitiation (sanctification) for the sins of the whole world (1 John 2:2). This help came in His intercession (Romans 8:34; Hebrews 7:25) or mediation (1 Timothy 2:5). The apostles had not “lost” their Savior. Rather, they were to be doubly blessed with the presence of Jesus and the Holy Spirit in their lives.

Jesus was resurrected by the power of the Holy Spirit. On the very day of His resurrection, He appeared to His disciples, who were hiding in fear behind closed doors. They gazed in wonder and amazement. Could it be? Was it true? Jesus surely sensed the impact of His postburial appearances to them. He said, “Peace be with you” (John 20:19a). This was a common greeting among the Jews. Here, however, it had the added effect of allaying their fears. He showed them the identifying scars in His hands and His side: “The disciples therefore rejoiced when they saw the Lord” (v. 20b).

Jesus had given them peace before His crucifixion (John 14:27). He reassures them now, as if to say, “My death will not rob you of the peace I gave you.” He had sent them out on preaching missions before His crucifixion (Matthew 10:7, 16). He reassures them now, as if to say, “My death will not hinder the mission I gave you.” He had shared with them some miraculous gifts of the Spirit to assist them in their ministry (Matthew 10:1, 8), and this had been followed with the promise that the Father and He would actually send the Holy Spirit to them (John 14:26; 15:26). He reassures them now, as if to say, “Be not dismayed. The power you have and the promised Holy Spirit will not be withheld from you because of my death. See, I have risen! I have overcome!” This assurance was solemnized in symbolic ritual. “He breathed on them, and said to them, ‘Receive the Holy Spirit’” (John 20:22). Their peace was promissory, their mission was preparatory, and their new relationship with the Holy Spirit was anticipatory.

These three elements of the apostolic ministry were fully assimilated into their lives. During the weeks that followed this memorable meeting with His apostles, Jesus was at last acknowledged as being God (John 20:28). This was a perception of deep spiritual insight.

Jesus gave the apostles a worldwide commission to be carried out with the authority of the Father, Son, and Holy Spirit (Matthew 28:18-20). Along with that “. . . He had by the Holy Spirit given orders to the apostles whom He had chosen” (Acts 1:2b). He promised them, saying, “. . . you shall be baptized with the Holy Spirit not many days from now” (Acts 1:5b). Then, He said, “. . . you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8).

They were commanded to stay in Jerusalem and “wait for what the Father had promised” (Acts 1:4b). While they waited they took note of Judas’s betrayal of Jesus as that which had fulfilled a prophecy of the Holy Spirit through David. They no doubt remembered Jesus’ Messianic application of David’s Forty-first Psalm to Himself when He said of Judas, “He who eats My bread has lifted up his heel against Me” (John 13:18-30, esp. v. 18). They knew Judas was “the son of perdition” who perished “that the Scripture might be fulfilled” (John 17:12b). They could see in other Psalms of David the demise of Judas and his replacement according to the words of the Holy Spirit (Psalm 69:25; 109:8).

The day of Pentecost was known as the Feast of Weeks (Deuteronomy 16:16), Feast of Harvest (Exodus 23:16), and First Fruits of Wheat Harvest (Exodus 34:22). It fell on the fiftieth day after the first day of Passover. When the day of Pentecost arrived after the ascension of Jesus, the apostles received what they had been promised. From that day forward they were never to cower again behind closed doors in fear (John 20:19). There would never be any more perplexing moments of doubt about the authenticity of Jesus (Matthew 28:17). There was no more disquiet. They were given a peace that was full and free, even to the point “which surpasses all comprehension” (Philippians 4:7). Their promised gift of peace was in place.

They were made aware of the comprehensive nature of the mission they had been given. Jews from many lands, who spoke many languages, stood before them. Now they had the opportunity to begin teaching all nations in their own languages. The promised Holy Spirit had arrived! “They were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance” (Read Acts 2:1-11).

The apostles’ promissory peace was now fulfilled. Their limited preparatory mission was now expanded to all nations. The anticipated Holy Spirit was now fully received. All of this applied to the apostles. Their freedom from fear was seen in their boldness of action. Their broad commission was seen as they addressed the diverse multitude. The presence of the Holy Spirit was manifested by tongues as of fire that rested on each one of them and in their ability to speak so those who spoke different dialects could understand in their own language. The three elements of the apostolic ministry were assimilated into their lives.

One may disregard the chapter division at Acts 2, since the chapters and verses were not a part of the original biblical manuscripts. One finds that after Matthias is numbered with the eleven apostles the plural pronouns they (v. 1), they (v. 2), them (v. 3), they and them (v. 4), all have the plural noun apostles (Acts 1:26) as their antecedent.

The point is that on the eventful day of Pentecost the apostles received the Holy Spirit directly from heaven just as Jesus had promised. Jesus did not send a “part” of the Holy Spirit. He did not “measure out” a “portion” of the Holy Spirit and send that. He sent the Person of the Holy Spirit to the apostles as a gift. Just as Jesus was empowered by the Holy Spirit as He began His teaching and preaching ministry (Luke 4:14-15), the apostles were empowered by the Spirit’s presence as they began their teaching and preaching ministry. There is no hint that they received a “portion” or “measure” of the Spirit. The text speaks of a Person called the Holy Spirit who was sent from above to be with the apostles. The Holy Spirit then gave the apostles the power and ability to do what they did – viz., speak in “foreign” languages.

We have come to a watershed in New Testament history. Jesus had returned to the glory that He had with the Father before the creation (John 17:4-5; Acts 1:9-11). The Holy Spirit was sent as Jesus had promised. The Holy Spirit’s arrival to the apostles is described metaphorically as an overwhelming, a baptism. Jesus had shared some gifts of the Holy Spirit with the apostles during their limited ministry (Mark 6:7, 13). Now the Holy Spirit Himself was with them in all His fullness (Acts 2:4). The Bible tells us plainly that “. . . He [God] gives the Spirit without measure” (John 3:34b). This is a statement about a Person. God sent His Son without measure for our eternal benefit. Likewise, He sent His Holy Spirit without measure for the same reason. Just as it is unthinkable to imagine God the Father passing out parcels of His Son for our salvation, so it is unthinkable to conceive of the Father giving out measures of the Person of the Holy Spirit.

The Holy Spirit came in Person to live with, or “indwell,” the apostles. As their promised Companion, He shared with them all the power, benefits, and abilities that were promised by Jesus (John 14-16). Their teaching, work, and writings in the New Testament show how beneficial and indispensable the Person and work of the Holy Spirit are.