Research Paper on the Holy Spirit in John's Gospel

LIBERTY UNIVERSITY

THE PERSON AND WORK OF THE HOLY SPIRIT IN JOHN

A RESEARCH PAPER SUBMITTED TO DR. CAMPBELL

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE NBST 655

LIBERTY BAPTIST THEOLOGICAL SEMINARY

BY

JOEL ALAN DORMAN

LYNCHBURG, VIRGINIA

DECEMBER 10, 2010

TABLE OF CONTENTSIntroduction......................................................................................................................................1

The Holy Spirit is an Identifier of Christ to Believers (John 1:33-34; 3:34)...................................1

The Holy Spirit is the Initiator of Salvation (John 3:5-8; 16:7-11).................................................3

The Holy Spirit is the Instrument of Worship (John 4:1-26)...........................................................5

The Holy Spirit is the Infuser of Life (John 6:63; 7:37-39).............................................................7

The Holy Spirit is the Instructor......................................................................................................9

Instructor of Truth (John 14:15-21; 16:12-15).....................................................................9

Instructor of Righteous Living (John 14:26; 15:26-27).....................................................11

The Holy Spirit is the Influencer of Believers (John 20:22-23)....................................................12

Conclusion.....................................................................................................................................14

Appendix: Parakletos and Its Limitations in Translation.............................................................15

Bibliography..................................................................................................................................19

i.

1

Introduction

The Holy Spirit has endured much confusion over the history of the church. Some even

minimize His importance by relegating Him to an undefined characteristic of “God”. As the

most cryptic member of the Trinity, the Holy Spirit is not an optional part of the tri-unity of God,

but He is an integral, essential member in terms of His relationship to God the Father, God the

Son, and humanity. To that end, this research is organized chronologically by the primary

supporting passage for each facet of the definition of the Holy Spirit. Supporting passages are

added for each section where there is supporting evidence. Additionally, the historical setting in

the theological history of John’s Gospel is also considered in these roles.

The Holy Spirit is an Identifier of Christ to Believers (John 1:33-34; 3:34)

One of the roles given to the Holy Spirit in John’s Gospel is that of identifying Christ to

the believers. This role is largely limited, for the purposes of this section, to the identification of

Jesus to those referenced in the New Testament. While other parts of the New Testament

demonstrate the Holy Spirit’s ongoing role as identifier of Christ to believers, it is beyond the

scope of this project.

John the Baptist knew the identity of the Messiah because the Holy Spirit revealed it to

Him. “I would not have known him,” John says to the crowd gathered at the Jordan River,

“except that the one who sent me to baptize with water told me, ‘The man on whom you see the

Spirit come down and remain is he who will baptize with the Holy Spirit.’” John the Baptist

adds, “I have seen and testify that this is the Son of God” (John 1:33-34).1 This sign to John the

Baptist identified Jesus to him and allowed John to testify to the authenticity of Jesus’ ministry.

This also makes John the Baptist, as a believer in Christ, unique in that His revelation of the

1 Unless otherwise noted, all Scripture is from the New International Version.

2

identity of Christ was by the Spirit Himself and not through the witness of other humans (as the

other disciples of Christ needed).2

There is some confusion over John the Baptist’s meaning in saying he “would not have

known him” (John 1:33) as the language implies he did not know Jesus at all before the Holy

Spirit revealed His identity to John. Harmonizing any accounts often prove elusive and can

cause the texts individually to lose their unique meaning their own contexts. In this case, Luke’s

Gospel implies John the Baptist was in solitude much of the time. Matthew’s Gospel, in

Matthew 3:13, clearly demonstrates John the Baptist did, in fact, know Jesus (even if He did not

know Him as the Son of God).3 The Holy Spirit’s role as an identifier rests on the interpretation

of John the Baptist’s statements in John’s Gospel.

A major theme in John’s Gospel is “knowing” (cf. John 1:10). John the Baptist was not

saying or implying he did not have a familiar relationship with Jesus (they were, technically,

cousins). John’s awareness of the real identity of Jesus, however, was not based on their

relationship through bloodlines but through the Holy Spirit’s revelation. John’s assignment from

the Lord was to fulfill the mission assigned to him.4 As he was baptizing, John the Baptist was

able to identity Jesus as “the Lamb of God, who takes away the sin of the world” (John 1:29).

Carson summarizes the alleged disunity between the Gospel of John and the Synoptics: John

1:33 “does not mean John did not know Jesus at all, but only that he did not know him as the

Coming One.”5

2 Andreas J. Köstenberger, John, Baker exegetical commentary on the New Testament (Grand Rapids, Mich.: Baker Academic, 2004), 70.

3 Gerald L. Borchert, vol. 25A, John 1-11, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 137.

4 Ibid.

5 D. A. Carson, The Gospel According to John (Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; W.B. Eerdmans, 1991), 151.

3

The same John the Baptist also testified to his own disciples, “For the one whom God has

sent speaks the words of God, for God gives the Spirit without limit” (John 3:34). Through John

3:22-36, John the Baptist provides testimony to his disciples about Jesus and His ministry.

Through this conversation, John also reminds his followers that his mission was to prepare the

way and he rejoices in the exaltation of Christ. In this exchange, John utters the humble words,

“He must become greater; I must become less” (John 3:30). A lesson, as Köstenberger reminds

his readership, is one “all of Jesus’ disciples need to learn”.6

Just as John the Baptist was sent, so Jesus was sent. The difference is John was not the

Son of God and the Spirit given to him was limited while the Holy Spirit given to Christ was

“without limit” (John 3:34). In the Jewish mindset, the Spirit is primarily a prophetic spirit. As

such, Jesus was the ultimate revelation of God the Father since there was no limitation to His

prophetic nature.7 Therefore, John’s testimony to his disciples verified the identity of Jesus as

the Son of God and Messiah of Israel.

In the same way, the Holy Spirit serves as an identifier to believers today through the

disciples who follow Christ. The Holy Spirit’s ministry as identifier of Christ is magnified in

contemporary society, as it does not have the advantage of the Son of God walking through it

concurrent with the illumination of the Spirit.

The Holy Spirit is the Initiator of Salvation (John 3:5-8; 16:7-11)

The Holy Spirit is also assigned the role of initiating salvation. This is His primary

ministry to unbelievers. “No one can enter the kingdom of God unless he is born of water and

the Spirit,” Jesus told Nicodemus (John 3:5). “Flesh gives birth to flesh, but the Spirit gives birth

6 Andreas J. Köstenberger, Encountering John: The Gospel in Historical, Literary, and Theological Perspective (Grand Rapids, Michigan: Baker Academic, 1999), 87).

7 George R. Beasley-Murray, vol. 36, Word Biblical Commentary: John, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 53.

4

to spirit” (John 3:6). Just like the wind is mysteriously coming and going, “so it is with everyone

born of the Spirit” (John 3:8). The words of Jesus to Nicodemus are still as pressing in

contemporary culture, “You must be born again” (John 3:3,7). In John’s Gospel, “the Spirit is

inextricably linked to Johannine ecclesiology, performing the work of regeneration and

illumination as Christ’s earthly alter ego.”8 This role in regeneration is the purpose of

illumination and is critical to the mission of Christ to “seek and to save what was lost” (Luke

19:10).

Commentators assert the NIV’s rendering of verse five as “water and the Spirit” is a

hermeneutical stretch as these two words (“water” and “spirit”) are a unified expression, not a

term referring to the work of the Holy Spirit Himself. This unity of conception means there is a

“water-spirit source that stands as the origin of this regeneration”.9 Likely finding its origins in

Ezekiel 36:25-27, this concept of spiritually purifying water is an Old Testament idiom Jesus

expected Nicodemus to understand (cf. John 3:10). It can be stated that being born of “water and

spirit” is in contrast to being born of “flesh and blood.”10 “Water and spirit”, as an expression,

refers to being “born of God” (1 John 3:9) and having the “God’s seed” (1 John 3:9) in the

believer’s soul.

This is not to say the Holy Spirit has nothing to do with salvation; Jesus told the disciples

during His final discourse,

7 But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. 8When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment: 9in regard to sin, because men do not believe in me; 10in regard to righteousness, because I am going

8 David Crump, "Re-examining the Johannine Trinity: perichoresis or deification?" Scottish Journal of Theology 59, no. 4 (January 1, 2006): 395-412. http://www.proquest.com (accessed December 3, 2010).

9 Carson, 194.

10 Beasley-Murray, 48.

5

to the Father, where you can see me no longer; 11and in regard to judgment, because the prince of this world now stands condemned” (John 16:7-11).

The Holy Spirit’s role, after Jesus’ departure, was, for the lost, to initiate salvation

through conviction, righteousness, and judgment. Whereas the impact of Jesus’ earthly ministry

was limited to a small geographic location, the Holy Spirit moves through the world

accomplishing the purposes for which He was sent. This is another one of this Gospel’s

recurring motifs: it is not Jesus and His followers who are on trial but it is the sinful world.11 The

Holy Spirit stresses the urgency to unbelievers of accepting the life Christ offers while there is

still time. Since no one knows the timing of their death, the Holy Spirit moves in their heart,

expressing the need for salvation.12

The Holy Spirit is the Instrument of Worship (John 4:1-26)

Another role of the Holy Spirit in the lives of believers is as an instrument of worship. In

calling the Holy Spirit an instrument, this is not to say He is the object, but like a trumpet, the

Holy Spirit converts the vibration of worship on earth into sounds in heaven.

Speaking to the Samaritan woman at the well, Jesus told her a time has arrived where

“true worshipers will worship the Father in spirit and truth…God is spirit, and his worshipers

must worship in spirit and in truth” (John 4:23-24). Carson observes an oxymoron in the

inauguration of this opportunity to worship does not only wait for the Jesus’ death, burial, and

resurrection, but is available now (from her perspective) through Jesus Himself: the true

temple.13

Additionally, by referring to “true worshipers”, Jesus is not making implications that

“false worship” was before Jesus and only “true” worship would occur after Jesus’ glorification.

11 Köstenberger, John, 471.

12 Köstenberger, Encountering John, 165.

13 Carson, 224.

6

This expression is an indirect response to the Samaritan woman’s question regarding the location

of worship. Jesus is addressing her confusion and the culture’s obsession with location of the

body when Jesus is expressing concern over the location of the heart. Jesus accused the

Samaritans of worshiping in ignorance while the Jews worshiped because of God’s gracious self-

revelation (cf. John 4:22).14

In John 4:23-24, Jesus provided a succinct definition of acceptable worship bound up in

two of the characteristics of the Godhead: spirit and truth. By qualifying acceptable worship as

“in spirit”, John was implicitly connecting the indwelt children of God in whom the Holy Spirit

will have taken residence to God who “is spirit”. Apart from the Holy Spirit’s work, humans

cannot have an encounter with God.15

Worshiping in spirit is also intrinsically tied to “God is spirit” (John 4:24). Jesus reminds

the Samaritan woman (and readers of the Gospel) that God the Father is not a mortal or physical

being existing on another plane. Unquestioningly taught in the Old Testament, God’s existence

as a spirit was such an important part of the theology that Exodus 20:4 commands God’s people

to not make any form representing Him. This further affirms Jesus’ position: “proper worship of

Him is…a matter of spirit rather than physical location.”16

In his qualification of acceptable worship as “in truth”, the Apostle connects the Holy

Spirit’s role as the Spirit of Truth to His revelatory responsibilities in the hearts of believers.17 In

a technical sense, that expression by this writer is an anachronism at this point in John’s Gospel

as the Holy Spirit had not been given. Nevertheless, the qualification of worshiping in truth

14 Carson, 224.

15 Borchert, John 1-11, 208.

16 Köstenberger, John, 156-57.


7

would be impossible for believers after the cross apart from the work of the Spirit of Truth “since

the kingdom of God is the age of the Spirit’s outpouring.”18

The Holy Spirit is not an object of worship in John’s Gospel, but is an instrument, or

vehicle, of worship to God the Father and Jesus, His Son. His role is not as a recipient of glory

but a transmitter of glory to the Father and Christ, which allows the worshippers of God and

Christ to worship in spirit and truth. At this point (John 4) in John’s Gospel, the Holy Spirit had

not been given (because Jesus had not been glorified); all the same, the seeds of His

eschatological role in John’s Gospel are planted in passages like these.19

The Holy Spirit is the Infuser of Life (John 6:63; 7:37-39)

“The Spirit gives life; the flesh counts for nothing,” Jesus tells the disciples, “The words I

have spoken to you are spirit and they are life” (John 6:63). The Holy Spirit, then, also infuses

life in the believer.

This concept finds congruency in other passages regarding the life provided in Christ

including John 1:4, 3:15-16, and 4:14. Jesus uttered the words of John 6:63 after the feeding of

the multitude (John 6:1-16) and the bread of life discourse (John 6:25-59). He had told His

followers they must “eat the flesh of the Son of Man and drink his blood” (John 6:53). Then, in

John 6:63, Jesus tells the disciples, “the flesh counts for nothing.” Far from a polemic statement

against the sacraments used in communion, Christ emphasizes the giving of life provided by the

Holy Spirit. Even the flesh of Jesus Himself could not fully accomplish what Jesus was sent to

do. The Holy Spirit’s work is emphasized as the one who brings the life found only in Christ. In


19 Cornelis Bennema, "The giving of the Spirit in John's gospel--a new proposal?." Evangelical Quarterly 74, no. 3 (July 1, 2002): 195-213. ATLA Religion Database with ATLASerials, EBSCOhost (accessed December 3, 2010).

8

this way, it is the unique work of the Holy Spirit to infuse Christ’s eternal life in the heart of a

believer.20

The Spirit’s role as infuser of life also finds emphasis in John 7:37-39. It was at the Feast

of Tabernacles, that marked the end of the calendar of festivals, when Jesus called “in a loud

voice, ‘If anyone is thirsty, let him come to me and drink’” (John 7:37). This was very fitting

since the Feast of Tabernacles had become associated with a water ritual connected to future

deliverance. Jesus, by referencing “streams of living water” (John 7:38) and connecting these

streams with belief in Him, was teaching this eschatological hope was now realized in Him and

would be sealed by the coming Holy Spirit.21

John 7:39 explicitly makes the connection with the infusion of life and Holy Spirit: “by

this he meant the Spirit, whom those who believed in him were later to receive”. The water used

during the Feast of Tabernacles was associated with the Holy Spirit; they saw the symbolism in

drawing water as drawing inspiration from the Holy Spirit of God. Jesus refocused this

symbolism in that the Holy Spirit would be “drawn” from His glorification. Therefore, those

who believed in Him on that day and those who would be believe through the ages would have

the springs of living water from the Holy Spirit infused into their lives.22 The Holy Spirit, then,

would continue “the Son’s ministry after he returns to heavenly glory.”23

The Holy Spirit is the Instructor


21 Köstenberger, Encountering John, 108-109.

22 Carson, 328-29.23

Crump, 399.

9

In perhaps the best-known passages of the Holy Spirit, there are references to His role as

the instructor of believers. These passages are unique to John’s Gospel and represent a thorough

treatment of the Holy Spirit that the Synoptic Gospels do not contain. There are two methods of

instruction the Holy Spirit performs: truth and righteous living. Each role is independently

treated below.

Instructor of Truth (John 14:15-21; 16:12-15)

Jesus told the disciples, “And I will ask the Father, and he will give you another

Counselor to be with you forever—the Spirit of truth” (John 14:16-17a).24 Nearing the time of

His glorification, the cross, Jesus prepared His disciples for “another Counselor” Who would

never depart from them. This “Spirit of truth” is the realization and indwelling presence of the

Holy Spirit in their hearts. Jesus implicitly connects this title for the Holy Spirit with verse

fifteen, “If you love me, you will obey what I command” (John 14:15). The ability to know what

Jesus has commanded is a task of the Holy Spirit in their minds and hearts. Furthermore, the

connection between calling the Holy Spirit “another Counselor” (Jesus also considered Himself

their “Counselor”) and calling Him the “Spirit of truth” makes the link between Jesus and Holy

Spirit incredible tight. The Holy Spirit also reminds them of Jesus’ claim that He is “the way,

and the truth and the life” (John 14:6).25

The Holy Spirit’s comforting presence would never leave them (as Jesus had to in order

to complete His mission) and following Jesus’ departure to Heaven, the Spirit of truth would

help them “realize that I am in my Father, and you are in me, and I am in you” (John 14:20).

The aforementioned connection between Jesus as Counselor and the Holy Spirit as Counselor is

intrinsically woven to the point of Jesus confidently saying He will be in them, although the 24 For further study of the translation of “Counselor”, see Appendix: Parakletos and Its Limitations in

Translation.

25 Köstenberger, John, 434-435.

10

actual indwelling is through His agent, the Holy Spirit.26 Moreover, the Holy Spirit’s role as the

Instructor of Truth would remind the disciples (and future disciples) of the Lord’s commands and

the knowledge to keep them. By keeping the truth of Christ’s words, “he is the one who loves”

Him (John 14:21a).

The Holy Spirit’s role as an instructor of truth is also observed in John 16:12-15. Here,

Jesus specifically tells the disciples “the Spirit of truth…will guide you into all truth” (John

16:13). Additionally, Jesus said, the Holy Spirit will “bring glory to me by taking from what is

mine and making it known to you” (John 16:14). The truth the Holy Spirit would bear was more

than the disciples could handle at the time when Jesus was with them. Jesus had revealed what

the Father told Him to reveal, and the Holy Spirit would complete the details at a point of the

Father’s choosing (cf. Hebrews 1:1-4).27

Again, the revelation of Jesus is revelation of truth. “There is no other locus of truth,”

Carson writes, “this is all truth.”28 The emphasis of the Greek construction in John 16:13 is on

“all”. Although their comprehension of the truth was limited, the Holy Spirit, as the Instructor of

Truth, would be allowed to complete the revelation begun by Christ. The Spirit’s revelation to

the disciples, then, is a recounting and completion of this ultimate revelation of truth. The

obedience of the Son to the Father is consistent with the Spirit’s obedience to the Father and Son;

this is a function of the Godhead. The truth the Spirit reveals is unified and congruent with the

previous revelations of the Father and Son.29 This is why Jesus reminded the disciples “he will

speak only what he hears, and he will tell you what is yet to come” (John 16:13). In view of the


27 Carson, 539.

28 Ibid.29 Beasley-Murray, 283.

11

role of the Holy Spirit as the Instructor of Truth, it would serve as a great comfort when Jesus

told them, “All that belongs to the Father is mine. That is why I said the Spirit will take from

what is mine and make it known to you” (John 16:15).

Instructor of Righteous Living (John 14:26; 15:26-27)

Mixed with passages presenting the Holy Spirit as the Instructor of Truth, is the role of

the Holy Spirit as the Instructor of Righteous Living. Whereas the Holy Spirit would make the

truth of Jesus Christ complete, this knowledge was intended to change the lives of the disciples

(past, present, and future). Jesus told the disciples during His farewell discourse, “but the

Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and

will remind you of everything I have said to you” (John 14:26).

John 14:26 is the only use of the complete expression (“Holy Spirit”) in the farewell

discourse and is only used in its entirety three other times in all of John’s writings (cf. John 1:33,

20:22). More than merely telling the disciples information, the Holy Spirit, after Jesus’

departure, would fulfill the position of master-teacher. As such, He would instruct the disciples

how to live as part of God’s New Covenant community. The Holy Spirit “continues Jesus’

revelation, not by providing new teachings, but only by taking what Jesus himself ‘taught’ to a

deeper level”.30

Jesus Himself enriches this concept in John 15:26-27: “When the Counselor comes,

whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will

testify about me. And you also must testify, for you have been with me from the beginning.” In

context, Jesus is telling His disciples to prepare for the world’s hatred because they hated Him

first (cf. John 15:18).


12

This is why the Holy Spirit is needed to instruct them in righteous living: they will testify

of Jesus by their deeds and words. The language of “witnesses”, “testimony” and “court” is

consistent with the aforementioned theme in John: the world is on trial based on their decision

about Christ. The Instructor of Righteous Living would testify of Christ in order to prepare the

disciples to testify to the world of their guilt before God. They were not sent into the world to

defend themselves or Christ, but to speak as eyewitnesses (cf. John 15:27).31

The Holy Spirit is the Influencer of Believers (John 20:22-23)

John 20:22-23 presents a unique role of the Holy Spirit in John’s Gospel: the influencer

of believers. This passage is certainly unique since it presents an apparent contradiction of Acts

2. Scripture reads, “And with that he breathed on them and said, ‘Receive the Holy Spirit. If you

forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven”

(John 20:22-23). The topic for commentators and students of the Scriptures is the apparent

anachronism or alternate testimony of the giving of the Holy Spirit.

In many ways, the Holy Spirit was not fully released until after the cross. In light of Acts

2, the ultimate power of the Holy Spirit was not released until after Jesus’ ascension. Jesus

Himself told the disciples that He would not be there when the Holy Spirit was given (cf. John

16:7). Since the revelation of the relationship of the Holy Spirit was gradual in nature, Bennema

suggests that the empowerment of the Holy Spirit could follow the same gradual presentation.32

With this in mind, Köstenberger unswervingly asserts, “the present reference represent a

symbolic promise of the soon-to-be-given gift of the Spirit, not the actual giving of it fifty days

later at Pentecost.”33 Furthermore, the actions of the disciples through the rest of John’s Gospel

31 Carson, 529-30.

32 Bennema, 197-198.33 Köstenberger, John, 574.

13

would be odd if they did receive the Holy Spirit at this gesture. In addition, the Greek clearly

demonstrates a collective gifting, not an individual gifting of the Holy Spirit. This is also the

meaning of verse twenty-three: collective discipline.34 This is ultimately Jesus’ commissioning

of the disciples as the “new messianic community in anticipation of the outpouring of the Spirit

subsequent to his ascension.”35

The symbolism of John 20:22 is not a historical reconstruction without the author’s

audience in mind, but a historical/theological reconstruction given because of John’s audience.

At the time of John’s writing, the arrival of the Holy Spirit on the Day of Pentecost would have

been known to his readership. As such, John is writing with this audience in view, presenting the

symbolism of Acts 2 in light of Jesus’ glorification. In this sense, Jesus’ statement to the

disciples of “receive the Holy Spirit” is a kind of parable, which is in the future from the

perspective of the narrative, but is in the past from the perspective of the readers (and John by

the time it was written).36

In creating His new community of faith, Jesus was reminding his disciples that the role of

the Holy Spirit would take on significantly more importance. Jesus would only be with them a

little while longer, but the influence of the Holy Spirit would carry the new community from the

first century, through today, and until Jesus’ return. Furthermore, Jesus would still lead His

church through the Counselor, His sent One.37 The transformative, sustaining, and influential

power of the Holy Spirit could not be under-emphasized since Jesus was only with His disciples

for three years, while the church has had the Holy Spirit for 2,000 years.

34 Ibid, 574-575.

35 Ibid, 575.

36 Carson, 655.


14

Conclusion

The Holy Spirit remains the most cryptic member of the Trinity. Yet, as this research has

stressed, the Holy Spirit is not an optional part of the tri-unity of God, but He is an integral,

essential member in terms of His relationship to God the Father, God the Son, and humanity.

The Holy Spirit is “Jesus” to the church. Because of His ministry in the heart of believers

individually and corporately, today’s disciples are capable to declare, “Look, the Lamb of God,

who takes away the sin of the world” (John 1:29). The Holy Spirit’s role as identifier, initiator,

instrument, infuser, instructor, and influencer ensures that men, women, boys and girls “may

believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his

name” (John 20:30-31).

AppendixParakletos and Its Limitations in Translation

15

Although not central to understanding the role of the Holy Spirit, John uses the word

paravklhtoV (parakletos) as a descriptive term in relation to the Holy Spirit. Much has been

made of the juxtaposition of a single Greek word’s translation and the Holy Spirit. The core of

research will be presented in this appendix along with alternative and additional translations.

Parakletos occurs in four passages in John’s Gospel (emphasis added):

“And I will ask the Father, and he will give you another Counselor to be with you forever” (John 14:16).

“But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26).

“When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me” (John 15:26).

“But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you” (John 16:7).

Although their contexts may change slightly, this Greek noun’s translation is elusive as

there is no single word in English corresponding to its exact meaning in Greek.38 It would take

phrases of words to denote the idea, which then alters the flow of the text and would create an

amplification more than a translation of the word. Furthermore, the flow of the text would be

seriously altered if translators whose to use a phrase in place of the single Greek word.

Parakletos, in usage outside the New Testament, means “someone who helps another in

court, whether as an advocate, a witness or a representative.”39 It is important to note, however,

the word never took on the full legal force that the Latin word advocatus enjoyed. Parakletos

was not only a legal word and it was not bound as a legal word. When transliterating parakletos

into Hebrew or Aramaic, however, the legal overtones were taken with it.40 In the Septuagint,


39 Carson, 499.40 Ibid.

16

parakletos was used in passages that reflect the consolation of the Messiah during His reign (cf.

Isaiah 40:1).41

In John 16:7-11, the use of parakletos most readily uses this legal force. Jesus says

When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment: in regard to sin, because men do not believe in me; in regard to righteousness, because I am going to the Father, where you can see me no longer; and in regard to judgment, because the prince of this world now stands condemned (John 16:8-11).

In this usage, parakletos conveys the idea of a witness in a trial. This, again, is a major

theme in John: the world in on trial. For the clear legal language used in this passage, it does not

mean this is the exclusive meaning of the term.42

In John 14:26, for example, the usage is not bound in explicit legal terms but provides a

teaching role. “But the Counselor, the Holy Spirit, whom the Father will send in my name,”

Jesus tells the disciples, “will teach you all things and will remind you of everything I have said

to you” (John 14:26). Implicitly, this passage does remind the reader that the Holy Spirit will not

distribute new information to the disciples of the Lord. Instead, He will provide testimony in

teaching and expounding on what Jesus has already taught. In this sense, the Holy Spirit is a

parakletos, or testifying witness, of Jesus.43 John 15:16 also is pregnant with this allusion:

“When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who

goes out from the Father, he will testify about me.”

English translations, in an attempt to capture the nuances of this word, have presented

several options. One quickly observes the diversity of words and concepts used to translated

parakletos (cf. Table 1).

41 Köstenberger, John, 437.


43 Ibid., 261.

17

Name of Translation English Word Used Brief Evaluation

English Standard Version Helper “Helper” could envisage connotations of someone who is subservient the one being helped. At the same time, it is not incorrect: the Holy Spirit is a helper to believers.

Holman Christian Standard Bible

Counselor “Counselor” is a common translation of parakletos. The word “counselor” could lead one to think of a psychologist when the term should also carry the legal sense of “legal counsel”.

King James Version Comforter Perhaps in middle English, this word carried more force, but in modern English, “comforter” sounds more one who consoles rather than an advocate, counselor, or even helper.

International Standard Bible

Helper See comment on English Standard Version.

New AmericanStandard Bible

Helper (in footnote: One called alongside to help, Comforter, Advocate, Intercessor)

See comments on English Standard Version for remarks on “helper”.

The footnote reference of “One called alongside to help” is a translation of the word parakletos literally. Although a phrase, it begins to explain some of the nuances.

“Intercessor” would seem misleading in the parakletos passages.

See comments on New Living Translation for “Advocate”.

New International Version Counselor See comments on Holman Christian Standard Bible

New Living Translation Advocate (in footnote: Comforter, Encourager, Counselor)

“Advocate” has the advantage of carrying legal and relational overtones into contemporary English as most people are familiar with the concept, for instance, of a child advocate who represents a child in court but may or may not be an attorney.

“Encourager” is not an entirely bad translation but it is good that it is a

18

footnote. The Holy Spirit’s role is not an encourager like a parent at a child’s race, but an encourager that corrects, rebukes, and leads one into all righteousness.

For “comforter”, see comments on King James Version.

For “counselor”, see comments on Holman Christian Standard Bible.

Revised Standard Version Counselor See comments on Holman Christian Standard Bible.

The Message Friend This is presented to show the diversity. Parakletos means far more than “friend”. The Greek word does not carry overtones of friendship as much as it does representation.

Young’s Literal Translation

Comforter See comments on King James Version

Table 1.English Translations of parakletos

In addition to the references to the Holy Spirit, Jesus indirectly referred to Himself as

parakletos in John 14:16, “he will give you another Counselor” (emphasis added). Also in 1

John 2:1 (emphasis added), “But if anybody does sin, we have one who speaks to the Father in

our defense—Jesus Christ, the Righteous One.”

In summary, the term parakletos is not isolated to usage of the Holy Spirit, although for

the purpose of John’s Gospel it is used almost exclusively in reference to the Holy Spirit in

contexts of His role to believers on behalf of Jesus Christ.

Bibliography

Beasley-Murray, George R. Vol. 36, Word Biblical Commentary: John. Word Biblical Commentary. Dallas, Texas: Word, Incorporated, 2002.

Bennema, Cornelis. "The giving of the Spirit in John's gospel--a new proposal?." Evangelical

19

Quarterly 74, no. 3 (July 1, 2002): 195-213. ATLA Religion Database with ATLASerials, EBSCOhost (accessed December 3, 2010).

Borchert, Gerald L. Vol. 25A, John 1-11. electronic ed. Logos Library System; The New American Commentary. Nashville, Tennessee: Broadman & Holman Publishers, 2001.

__________ Vol. 25B, John 12-21. electronic ed. Logos Library System; The New American Commentary. Nashville, Tennessee: Broadman & Holman Publishers, 2003.

Carson, D. A. The Gospel According to John. Leicester, England; Grand Rapids, Michigan: Inter-Varsity Press; W.B. Eerdmans, 1991.

Crump, David. "Re-examining the Johannine Trinity: perichoresis or deification?" Scottish Journal of Theology 59, no. 4 (January 1, 2006): 395-412. http://www.proquest.com (accessed December 3, 2010).

Köstenberger, Andreas J. Encountering John: The Gospel in Historical, Literary, and Theological Perspective. Grand Rapids, Michigan: Baker Academic, 1999.

__________ John. Baker exegetical commentary on the New Testament. Grand Rapids, Michigan: Baker Academic, 2004.

Research Paper on the Holy Spirit in John's Gospel

Documents

Transcript of Research Paper on the Holy Spirit in John's Gospel