All Things Seen & Unseen

The day of Pentecost was 50 days after Resurrection Sunday so how does John manage to speak of the coming of the Spirit in his gospel account (20: 19-23)? Are these two accounts to be harmonised somehow are just recognised as contradictory? I wouldn't accept either of these approaches. Both are concerned to bring everything in the Scriptures under the rubric of historicity when the Scriptures evidence in many instances a lack of concern for historical exactitude. The Scriptures were not primarily given to tell us about history. They are intended to "open the mind to the salvation which comes through believing in Christ Jesus" (2 Tim 3:15, Phillips). To understand both St John and St Luke's differing accounts, we would have to examine their different renditions of the coming of the Spirit in the context of their gospel accounts. Despite the differences in timing, both connect the coming of the Spirit with the mission of the church. According to one writer , John's ...

"And this is life eternal, that they might know thee, the only true God and Jesus Christ whom thou hast sent" (Jn 17.3). I have always been attracted to this passage for some unknown reason. One cannot argue that it is even the burden of the passage (vv1-5). Rather, it is explanatory as C. K. Barrett says of the 'eternal life' mentioned in verse 2. It is also a text that is a battleground between Trinitarian and non-Trinitarian views with some arguing that Jesus Christ cannot be God because Jesus says that the Father is the 'only true God'. However, this position avoids the embarrassment found in considering that eternal life is found in knowledge of God the Father and in Jesus Christ. The simple but powerfully evocative bracketting of the two speaks volumes re the status of the Son (quite apart from many other passages of scripture). Knowledge of the Father and the Son is eternal life; in this, St John is stating what every Jew knew about God. To acknowledge...

Why is the Ascension of Christ so important? Significantly, Psalm 110 (particularly verse 1) is the most quoted passage in the NT and typically it is referred to the Ascension. 'The LORD says to my lord: "Sit at my right hand, till I make your enemies your footstool". St Peter applied this verse to the Ascension of Christ in Acts 2 (vv34-35) noting that the verses could not be definitively applied to David because he did not ascend into the heavens! The full meaning of Psalm 110 is found in the Ascension to (and present Session of Christ at) the Father's right hand. The Ascension concerns authority, Christ's authority; for Jesus Christ ascended after the resurrection to where He is at the right hand of God "with angels, authorities, and powers subject to him" (1 Peter 3. 22). Significantly again, Hebrews 1, which also quotes Psalm 110 (v1), speaks of Christ's ascension by implication (1.3) but adds that Jesus the Son, sat down 'at the right hand ...