Acts 2.14a, 22-32; Psalm 16; 1 Peter 1.3-9; John 20.19-31

IN JOHN, seeing and rejoicing go hand in hand. When the disciples “see” — in other words, when they discern what is true — then they “rejoice”. With two earlier references, John has prepared us for this. First, Jesus refers to Abraham’s “seeing” and “rejoicing” at Jesus’s day (8.56). Later, he establishes an expectation, which is fulfilled in this lection: “And now you have sorrow, but I shall see you again, and your heart shall rejoice, and no one will take your joy from you” (16.22). “He showed them his hands and his side; so the disciples rejoiced when they saw the Lord” (20.20).

Jesus makes a promise that is precisely fulfilled: “seeing” brings about “rejoicing”. When Jesus makes promises, we know that we can trust him.

But there is a puzzle in this Gospel: a case to be made that John 20.21-23 is an insertion into the Evangelist’s story. Not an interpolation by a forger’s hand with intent to deceive, but a nugget of fact drawn from one of John’s sources, which he is unwilling to omit, and needs to put somewhere. The Johannine bestowing of the Holy Spirit is so different from Luke’s that we would always want to ask questions about it. But, if it were lifted out of the Gospel, would we sense that something was missing? Perhaps not.

Verses 22-23 are the only place in the Gospel where forgiveness of sins is firmly linked with the Holy Spirit. In the future life of the Church, these verses have been read as indicating that church leaders (in this instance the disciples, who later come to be called “apostles”) can declare for others the forgiveness of sins, because of Jesus’s gift of the Holy Spirit to them. Explaining how this integrates with the idea, prominent elsewhere in the New Testament, that the sacrificial death of Jesus is what effects atonement (in other words, forgiveness of sins) is beyond my scope, or my ability. One scholar I consulted suggests that John takes this line because he is more focused on divine love and power than on Christ’s expiatory sacrifice.

Whether or not verses 22-23 come originally from an imperfectly integrated source-document used by John, we Christians still have to address the text as it has come down to us. Yes, there is a puzzle about the brevity of John’s account of the gift of the Spirit. I could wish for more theological exploration of its meaning, such as Jesus provides abundantly at the foot-washing. There should be no doubt, though, that it is intentionally, not accidentally, placed where it is; for it ties forgiveness of sin to the death and resurrection of Christ — and to his ongoing presence in the life of those who are his disciples.

Could the breath that Jesus breathes on them, to effect his giving of the Spirit, be the same “spirit” as he “handed over” at his death? In other words, the s/Spirit which left him when he “gave up his spirit” (NRSV) or “gave up the ghost” (AV)? That 1611 translation hints that what he gives up may be the Holy Spirit. But we cannot be sure. Such a hypothesis would have to explain how that “spirit” that he handed over in death could have returned to him, ready to be bestowed once more, and for a new purpose.

I do think that this fragment of story — the giving of the Spirit to the twelve — came to John as part of the source-material he worked with. If it were seamlessly integrated, the effect of their receiving it would surely be thoroughly worked in with the Thomas story that follows. Whatever the truth of its origins, John tells us this to explain how Jesus bestows forgiveness in the aftermath of Passion and resurrection. In Eastertide, this is the reassurance we need most, while we await Pentecost.

Jesus says, “Peace be with you.” Then he says it again. John’s arrangement of his material may give rise to questions, but it is clear that recognising Jesus (“seeing” him) brings us joy; and that peace (promised twice, verses 20, 22) is the consequence. First “seeing”, then “joy”, then “peace”: from all three proceed the possibility of forgiveness — first for Thomas (who has not yet “seen”) and then for future generations. Verses 22 and 23 do not confuse the gospel message. They are included because they complete it.