The Parakletos
2. The Meaning in the NT.
The use of the term παράκλητος in the NT, though restricted to the Johannine writings,26 does not make any consistent impression, nor does it fit smoothly into the history of the word as described → 800–803. In 1 Jn. 2:1, where Jesus Christ is called the παράκλητος of sinning Christians before the Father, the meaning is obviously “advocate,” and the image of a trial before God’s court determines the meaning. In Jn. 16:7–11 (cf. 15:26) we again find the idea of a trial in which the Paraclete, the Spirit, appears (16:8–11). The Spirit, however, is not the defender V 5, p 804 of the disciples before God but their counsel in relation to the world. Nor is the legal metaphor adhered to strictly.28
What is said about the sending, activity and nature of this paraclete (16:7, 13–15; 15:26; 14:16 f., 26) belongs to a very different sphere, and here (cf. Jesus in 14:16) παράκλητος seems to have the broad and general sense of “helper.”
The only thing one can say for certain is that the sense of “comforter,” favoured by, e.g., Wycliffe, Luther and the A.V. in John’s Gospel, does not fit any of the NT passages. Neither Jesus nor the Spirit is described as a “comforter.” There is no sign in the texts that παράκλητος is taken to be equivalent to παρακαλῶν. παρακαλέω and παράκλησις do not occur in the vocabulary of Jn. (including Rev.) (→ 793, 14–17)
But many Gk. fathers take παράκλητος in Jn. in the sense of “comforter” on the basis of the act. of the verb
where obviously the understanding rests not merely on detailed functions of the Johannine Paraclete but on the general aim of the Parting Discourses to comfort the disciples as their Master leaves them
For the Latin fathers παράκλητος is often advocatus in the technical sense, e.g., Tert. De Ieiunio
But consolator is equally common, e.g., Hilarius Tractatus super Psalmos
This is the Spirit (→ πνεῦμα). Sent by God or Jesus to the disciples (14:16, 26; 15:26; 16:7)—not to the world, which has no organ for Him (14:17)—He teaches with all-embracing authority and yet with strict adherence to Jesus and His message, maintaining, expanding and completing the work of Jesus, leading the disciples into all truth (14:26; 15:26; 16:13f.).
His witness to Jesus (15:26), however, is also an accusation of the world before God’s judgment seat: He convicts the world in respect of sin, righteousness and judgment. That is, He shows that sin is on the side of the world, right and triumph on that of Jesus (16:8–11).
As regards the translation of παράκλητος in Jn., the history of the word and concept shows that in the course of religious history subsidiary senses were interwoven into the primary sense of “advocate,” so that no single word can provide an adequate rendering, If we are to avoid the alien Paraclete, favoured by many translators and exegetes both old and new (→ 806, 23 ff.), “supporter” or “helper” is perhaps the best, though the basic concept and sustaining religious idea is that of “advocate.”
parakaleuw
1. Asking for Help.
παρακαλεῖν in the sense of asking for help, especially in face of the manifested power of Jesus to save, occurs particularly in the Synoptic tradition, where those in need of aid turn to Jesus with their requests.
2. Exhortation.
παρακαλεῖν occurs especially in Ac. and Pl. for exhortation by the Word proclaimed in the power of the Holy Ghost. This
3. Consoling Help.
Apart from a few instances in Mt. and Lk., παρακαλεῖν is used for consoling help through God’s present and future salvation especially in the Pauline Epistles V 5, p 797 and Hb.
4. Comforting by Men and as God’s Act.
Here as elsewhere consolation is by men, but it is real comfort only because God is finally and essentially the Comforter.
5. Conclusion.
In retrospect the NT use of παρακαλεῖν and παράκλησις may be summed up as follows. The possibilities presented by the wealth of meanings of παρακαλεῖν are very freely set in the service of testimony to the NT event of salvation