Yohanes 15:26

15:26 When the Advocate ¹  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ²  will testify about me,

Yohanes 16:13

16:13 But when he, ³  the Spirit of truth, comes, he will guide ⁴  you into all truth. ⁵  For he will not speak on his own authority, ⁶  but will speak whatever he hears, and will tell you ⁷  what is to come. ⁸ 

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ⁹ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁰  in Galilee. ¹¹  Jesus’ mother ¹²  was there,

Yohanes 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ¹³  the well. It was about noon. ¹⁴ 

[15:26]  ¹ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ² tn Grk “that one.”

[16:13]  ³ tn Grk “that one.”

[16:13]  ⁴ tn Or “will lead.”

[16:13]  ⁵ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

[16:13]  ⁶ tn Grk “speak from himself.”

[16:13]  ⁷ tn Or will announce to you.”

[16:13]  ⁸ tn Grk “will tell you the things to come.”

[16:1]  ⁹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[2:1]  ¹⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹¹ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹² tn Grk “in Galilee, and Jesus’ mother.”

[4:6]  ¹³ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ¹⁴ tn Grk “the sixth hour.”

[4:6]  sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”