Jesus and the Spirit Quotes

“the saying of Jesus where he likens prayer to a son's request: `If you, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things (Luke - `Holy Spirit') to those who ask him' (Matt. 7-Ii/Luke 11.13). And we cannot exclude the possibility that this confidence of Jesus was based partly at least on his own experience at Jordan; he may have come to the Baptist already with some awareness of God's fatherly care and calling; his baptism may have expressed his willingness to respond to that call and his request for the good things necessary to obey it.123 At any rate we would do better to treat consciousness of sonship and consciousness of Spirit as two sides of the one coin. We cannot say that the one gave birth to the other, and to build dogmatic conclusions on the priority of one or other is to build on sand, without foundation. The most we can say on the basis of the Jordan pericope is that from the very beginning (more or less) of Jesus' ministry he was conscious of God as Father and of the power of God.”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“Again, it is perhaps significant that the authority of his preaching can be said to derive from his sense of being Spirit-inspired (see above §g), but also from his sense of sonship (Matt. 11.27). `Father' as much as `Spirit' spells `authority'. So too is authority present in the realized eschatology note so distinctive ofJesus' ministry. It expressed his consciousness of that power of God reserved for the end-time and
manifested particularly in his exorcisms. But it expressed also his consciousness of God as Father, he who had drawn near in forgiveness and healing to deliver the poor. In short, Spirit and sonship, sonship and Spirit, are but two aspects of the one experience of God out of which Jesus lived and ministered.”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“Jesus' baptism by John was probably the occasion for an experience of God which had epochal significance for Jesus, even though that significance may only have been fully grasped after some reflection by Jesus. The most striking elements of this experience were Spirit and sonship. He experienced an insurge of spiritual power and became aware that he was being anointed with the eschatological Spirit of God. The `like a dove' may have referred originally to a vision, or it may simply have been an interpretative metaphor drawn in when the narrative was first formulated, either to contrast Jesus' experience of Spirit with the fiery purgative experience of Spirit anticipated by the Baptist,118 or by way of allusion to the epochal role ascribed to the Spirit in creation and to the dove after the flood.119 As to the heavenly voice, in view of the religious history parallels and the further material reviewed below in ch. IV, it is quite likely that Jesus was convinced that at his baptism he had heard God's voice addressing him as son and setting him apart for a special task (as he had the Baptist).120”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“The objection by Dibelius is a weighty one. But since Strauss it has not been uncommon to argue that certain sayings of Jesus have been elaborated into narratives - as for example, the stilling of the storm (Mark 4.35-41, pars.), the miraculous catch of fishes (Luke 5.1-11), and perhaps the cursing of the fig tree (Mark II.12-14 par.).114 If this is a real possibility, how much more likely is it that the (Markan) account of Jesus' experience at Jordan was an elaboration of some indications given by Jesus to his disciples such as we have just noted? Moreover, we know from religious history that it was quite common for a prophetic figure to relate his call to his disciples - so, for example, Isaiah, Jeremiah and Ezekiel (all visions and audi- tions);115 as one instance outside Judaeo-Christianity we might mention Mohammed.116 By comparison Jesus seems to have been much more reserved about describing his experience of God to his
disciples; this is why we have had to depend to such a large extent on inferences and implications of key sayings. The only real parallel to the self testimony of the prophets' religious experiences is Jesus' exultant cry in Luke 10.18: `I saw Satan fall like lightning from heaven' (see below p.85). We can of course only speculate; but it remains quite probable that Jesus never spoke directly of what happened at Jordan, but made some allusions which have provided the basis of the earliest account. In addition, the fact that the earliest Christian communities seem to have practised baptism from the first is probably best explained by the suggestion that Jesus gave his disciples some indication of how important the occasion of his own baptism was for him.”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“Secondly, although it is likely that there was a longer period of
overlap between John and Jesus, the more weighty evidence implies that it cannot have been very long, and that the break between John and Jesus must have come quite quickly. After all, the central emphasis of their respective proclamations was quite different: John believed that the end-time was at hand; Jesus believed that the shift in the aeons had already taken place. And the decisive indication that the kingdom was present for Jesus was the presence of the Spirit working in and through him. The break between John and Jesus must therefore have been occasioned by Jesus' awareness of the Spirit: the eschatological Spirit was already upon him - therefore John's message and ministry was already superseded. How quickly Jesus saw these corollaries and applied them is not clear (the retreat to the wilderness is the obvious period of rethinking), but we should certainly hesitate to read too much into the Fourth Gospel's traditions about the overlap: they imply only a period of `competition' between John and Jesus, not a period when Jesus was John's disciple.”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“We should also point out the significance of the fact that Jesus' ministry differed so markedly in character from that expected of the Coming One by the Baptist. Why should Jesus so fully ignore the prophetic expectation of one so obviously inspired (cf. Mark 11.30) ? Why did Jesus not see his ministry in terms of judgment? How came he to be so selective in his use of OT prophecy? The most obvious answer is that he had found God in his own experience to be a God of grace more than of judgment. The power which he experienced working through his ministry was a power to heal not to destroy. The message given him to proclaim was the message of God's favour not of God's vengeance. His own experience of God, of divine power and inspiration, made clear to him what parts of OT prophecy were applicable to and descriptive of his ministry, and what were not.”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“The evangelists therefore intend their readers to understand that Jesus' consciousness of divine sonship was a fundamental factor in his decision to move out into the public eye.”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament

“the conclusion that Jesus said `Abba' to God for precisely the same reason that (most of) his contemporaries refrained from its use in prayer - viz., because it expressed his attitude to God as Father, his experience of God as one of unusual intimacy.60”
― James D.G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament