the Week of Proper 28 / Ordinary 33
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Bible Encyclopedias
Paraclete
International Standard Bible Encyclopedia
or
1. Where Used:
This word occurs 5 times in the New Testament, all in the writings of John. Four instances are in the Gospel and one in the First Epistle. In the Gospel the in the Epistle, 1 John 2:1 . "Paraclete" is simply the Greek word transferred into English. The translation of the word in English Versions of the Bible is "Comforter" in the Gospel, and "Advocate" in the Epistle. The Greek word is παράκλητος ,
2. General Meaning:
In general the word signifies: (1) a legal advocate, or counsel for defense, (2) an intercessor, (3) a helper, generally. The first, or technical, judicial meaning is that which predominates in classical usage, corresponding to our word "advocate," "counsel," or "attorney." The corresponding Latin word is advocatus , "advocate," the word applied to Christ in English Versions of the Bible in the translation of the Greek word
3. In the Talmud and Targums:
Among Jewish writers the word "Paraclete" came to have a number of meanings. A good deed was called a paraclete or advocate, and a transgression was an accuser. Repentance and good works were called paracletes: "The works of benevolence and mercy done by the people of Israel in this world become agents of peace and intercessors (
4. As Employed by Philo:
Philo employs the word in several instances. Usually he does not use it in the legal, technical sense. Joseph is represented as bestowing forgiveness on his brethren who had wronged him and declaring that they needed "no one else as paraclete," or intercessor ( De Joseph c. 40). In his Life of Moses , iii. 14, is a remarkable passage which indicates Philo's spiritualizing methods of interpreting Scripture as well as reflects his philosophic tendency. At the close of a somewhat elaborate account of the emblematic significance of the vestments of the high priest and their jeweled decorations, his words are: "The twelve stones arranged on the breast in four rows of three stones each, namely, the logeum, being also an emblem of that reason which holds together and regulates the universe. For it was indispensable ( ἀναγκαῖον ,
5. The Best Translation:
If now we raise the question what is the best translation of the term "Paraclete" in the New Testament, we have a choice of several words. Let us glance at them in order. The translation "Comforter" contains an element of the meaning of the word as employed in the Gospels, and harmonizes with the usage in connection with its cognates, but it is too narrow in meaning to be an adequate translation. Dr. J. Hastings in an otherwise excellent article on the Paraclete in
Christianity introduced many new ideas into the world for which current terms were inadequate media of expression. In some cases it is best to adopt the Christian term itself, in our translations, and let the word slowly acquire its own proper significance in our thought and life. If, however, instead of translating we simply transfer the word "Paraclete" as a designation of the Holy Spirit in the Gospel passages, we would need then to translate it in the passage in the Epistle where it refers to Christ. But this would offer no serious difficulty. For fortunately in the Epistle the word may very clearly be translated "Advocate" or "Intercessor."
6. Christ's Use of the Word:
We look next at the contents of the word as employed by Jesus in reference to the Holy Spirit. In John 14:16 the Paraclete is promised as one who is to take the place of Jesus. It is declared elsewhere by Jesus that it is expedient that He go away, for unless He go away the Paraclete will not come ( John 16:7 ). Is the Paraclete, then, the successor or the substitute for Christ as He is sometimes called? The answer is that He is both and neither. He is the successor of Christ historically, but not in the sense that Christ ceases to act in the church. He is the substitute for Christ's physical presence, but only in order that He may make vital and actual Christ's spiritual presence. As we have seen, the Paraclete moves only in the range of truths conveyed in and through Christ as the historical manifestation of God. A "Kingdom of the Spirit," therefore, is impossible in the Christian sense, save as the historical Jesus is made the basis of the Spirit's action in history. The promise of Jesus in John 14:18 , "I come unto," is parallel and equivalent in meaning with the preceding promise of the Paraclete. The following are given as the specific forms of activity of the Holy Spirit: (1) to show them the things of Christ, (2) to teach them things to come, (3) to teach them all things, (4) to quicken their memories for past teaching, (5) to bear witness to Christ, (6) to dwell in believers, (7) other things shown in the context such as "greater works" than those of Christ (see John 14:16 , John 14:17 ), (8) to convict of sin, of righteousness and judgment. It is possible to range the shades of meaning outlined above under these various forms of the Spirit's activity. As Comforter His work would come under (1), (2), (3) and (6); as Advocate and Intercessor under (6), (7), (8); as Helper and Teacher under (1), (2), (3), (4), (5), (6), (7), (8).
The manner of the sending of the Paraclete is of interest. In John 14:16 the Paraclete comes in answer to Christ's prayer. The Father will give the Spirit whom the world cannot receive. In John 14:26 the Father will send the Spirit in Christ's name. Yet in John 15:26 Christ says, "I will send (him) unto you from the Father, even the Spirit of truth," and in John 16:7 , "If I go, I will send him unto you." See HOLY SPIRIT .
7. As Applied to Christ:
It remains to notice the passage in 1 John 2:1 where the term "Paraclete" is applied to Christ: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous"; 1 John 2:2 reads: "and he is the propitiation for our sins; and not for ours only, but also for the whole world." Here the meaning is quite clear and specific. Jesus Christ the righteous is represented as our Advocate or Intercessor with the Father. His righteousness is set over against our sin. Here the Paraclete, Christ, is He who, on the basis of His propitiatory offering for the sins of men, intercedes for them with God and thus averts from them the penal consequences of their transgressions. The sense in which Paraclete is here applied to Christ is found nowhere in the passages we have cited from the Gospel. The Holy Spirit as Paraclete is Intercessor or Advocate, but not in the sense here indicated. The Spirit as Paraclete convicts the world of sin, of righteousness and judgment. Jesus Christ as Paraclete vindicates believers before God.
Literature.
Grimm-Thayer, Gr-Eng. Lexicon of the New Testament ; Cremer, Biblico-Theol. Lexicon ;
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Orr, James, M.A., D.D. General Editor. Entry for 'Paraclete'. International Standard Bible Encyclopedia. https://www.studylight.org/encyclopedias/eng/isb/p/paraclete.html. 1915.
