52 Cornelis Bennema cosmic restoration in 12,32, and, as 12,33 reveals, both aspects — the judgment of the devil and the liberation of humankind — refer to the future cross as the place where Jesus ultimately gives his life for the life of the world and deals with sin (3,14-15; 6,51; 12,24; 19,30) (54). We shall now probe further into how Jesus liberates people and establishes the new age of justice and peace. Jesus’ main activity in the Fourth Gospel is teaching (6,59; 7,14-17.28.35; 8,2.20; 18,19-20) and he is frequently addressed as “Teacher” (1,38; 3,2; 8,4; 11,28; 13,13-14; 20,16). Moreover, Jesus is introduced as the incarnate Word who has come to reveal God through his revelatory words (1,14-18; 3,34). We suggest, then, that Jesus’ teaching or revelatory word is the primary means by which he accomplishes his liberating mission (55). Hence, Jesus was questioned precisely regarding his teaching (18,19). Regarding the nature of Jesus’ “sword”, it is Spirit-imbued, contains liberating truth and is “double-edged”. First, Jesus can speak God’s revelatory words because Jesus is endowed with the Spirit of wisdom, knowledge and liberating power (1,32-34; 3,34-36; cf. n. 9), which implies that the Spirit provides Jesus with wisdom and knowledge that probably forms the basis for his teaching (56). Moreover, the Spirit is also active in or through Jesus’ words: the “living water” that Jesus offers (4,10.14) refers, inter alia, to his Spirit-imbued teaching (cf. 7,38-39) (57), and in 6,63, Jesus explicitly states that his words are permeated by the Spirit. Second, Jesus himself is depicted as the embodiment, source and dispenser of truth (1,14.17; 8,40.45-46; 14,6; 18,37), and, in 8,31-32, Jesus states that those who abide in his word will know the truth that liberates. Similarly, in 17,17, Jesus mentions that God’s word, which Jesus proclaims, is or contains truth. Third, Jesus’ word is “double-edged” in that it sifts people — accepting Jesus’ teaching brings liberation and restoration but rejection results in immediate judgment and continued oppression (e.g., 3,15-18.36; 5,24; 6,35; 9,41; cf. 10,19). Regarding the effects of Jesus’ “sword”, it liberates, cleanses, gives life and judges. In reply to the obvious lie of the Jews in 8,33 — (54) For the cross as an atonement for sin, see M. TURNER, “Atonement and the Death of Jesus in John – Some Questions to Bultmann and Forestell”, EvQ 62 (1990) 99-122. (55) Cf. C. BENNEMA, The Power of Saving Wisdom. An Investigation of Spirit and Wisdom in Relation to the Soteriology of the Fourth Gospel (WUNT II/148; Tübingen 2002) 117-122. (56) Cf. BENNEMA, Power, 161-167. (57) TURNER, Spirit, 61-63; BENNEMA, Power, 183-185.