548 MARTIJN STEEGEN body is appointed as the true Temple, the place where true worship of the Father takes place (cf. 4,23) 44. Therefore, Porsch concludes that worship in Spirit and truth is also worship en Xrist√ 45. This ß worship, essentially God-centred, is made possible by the gift of the Holy Spirit (cf. 1,33 ; 19,30; 20,22) 46. In the historical man, Jesus of Nazareth, God summons true worshippers to faith, and seeks to encounter them. In the unity of Jesus’ work, his signs and words, it is therefore not about the disclosure of his own divine nature or his transcendent being, but about the disclosure of his being human as the incarnate Word full of grace and truth (cf. 1,17) 47. It is in the Word that became flesh that God can be truly known (cf. 1,1-18). When Jesus heard that the Pharisees had cast the man born blind out of the synagogue, he went out looking for the man and found him (9,35). In 4,23b it is the Father who seeks the true worshipper. In chapter nine, the characteristics attributed to God in 4,23b are attributed to Jesus, since Jesus went out looking for the man and found him (cf. 5,14) 48. This search is not to be understood as a passive waiting. As demonstrated by the use of the indicative present active of the verb zhtew, it is to be understood as an active search ¥ John 4,19-26 and a Theological Investigation of the Replacement Theme in the Fourth Gospel (Contributions to Biblical Exegesis and Theology 46; Leuven 2007) 158-163. The preposition en, which is only used once in the expression, ß indicates the close relationship that exists between pneyma and alhueia. ˜ ߥ SCHNACKENBURG, John, II; 254. 44 F. PORSCH, Pneuma und Wort. Ein exegetischer Beitrag zur Pneuma- 45 tologie des Johannesevangeliums (FTS 16; Frankfurt 1974) 160. CARSON, The Gospel according to John, 225. 46 THYEN, Das Johannesevangelium, 261-262. 47 KEENER, The Gospel of John, I, 794. The search for the man in 9,35 48 also resembles the search in 5,14, where Jesus also came back to warn the healed paralytic not to fall back into his old life. According to Keener, these two disciples, the paralytic man and the blind man, provide a negative and a positive model which together issue a challenge to the reader to progress in his or her discipleship. The content of Jesus’ revelation and the solid answer of the healed man born blind in John 9 represent a progression if compared with 5,14. The man healed from his paralysis, which Jesus came to warn, does not express his faith in Jesus, whereas the man born blind did. Further on in the Gospel, this progression in discipleship comes to a climax in the encounter of Thomas with the Risen Lord (20,27-29).