The Role of the Holy Spirit in the Gospel of John

LIBERTY UNIVERSITY

THE ROLE OF THE HOLY SPIRIT IN THE GOSPEL OF JOHN

A PAPER SUBMITTED TO DR. TOM CAMPBELL

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE NBST 655

LIBERTY THEOLOGICAL SEMINARY

BY

ELKE SPELIOPOULOS

DOWNINGTOWN, PENNSYLVANIA

SUNDAY, AUGUST 14, 2011

CONTENTS

INTRODUCTION...........................................................................................................................1

BIBLICAL/JEWISH BACKGROUND..........................................................................................1

THE HOLY SPIRIT CONFIRMS JESUS’ MESSIANIC IDENTIY IN JOHN 1:32-33...............2

THE HOLY SPIRIT IMPARTING NEW LIFE IN JOHN 3:5-8....................................................3

THE HOLY SPIRIT GIVEN WITHOUT BOUNDARY IN JOHN 3: 34......................................6

THE NATURE OF WORSHIP EXPRESSED BY THE SPIRIT IN JOHN 4:23-24.....................6

THE HOLY SPIRIT AS THE SOURCE OF LIFE IN JOHN 6:63................................................7

THE HOLY SPIRIT GIVING EVIDENCE OF GOD’S PRESENCE IN JOHN 7:39...................8

THE HOLY SPIRIT AS DIVINE HELPER IN JOHN 14:15-26...................................................8

THE HOLY SPIRIT CONTINUES TO TEACH WHAT JESUS TAUGHT IN JOHN 15:26.....10

THE HOLY SPIRIT AS CONVICTING THE WORLD OF SIN IN JOHN 16:5-15..................11

THE GIVING OF THE HOLY SPIRIT IN JOHN 20:22..............................................................12

THE CONNECTION BETWEEN THE HOLY SPIRIT AND LIVING WATER.......................13

CONCLUSION..............................................................................................................................14

BIBLIOGRAPHY..........................................................................................................................15

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INTRODUCTION

The Gospel of John can appear somewhat mysterious to those who have grappled with

the Synoptic Gospels first. Yet it holds theological riches untold, usually written in beautiful

word pictures, which help readers understand who the Godhead is. In particular, the second

Person of the Godhead, Jesus, the Son, sheds light on the third Person, the Holy Spirit.

In this paper the inspired words of the writer of the Fourth Gospel will be evaluated

pertaining to the third Person of the Godhead, the Holy Spirit. In multiple passages, John

addresses the nature and the role of the Holy Spirit. Through a review of the pertinent passages

in the Gospel of John, this paper seeks to clarify the understanding the writer aims to impart to

his readers through his depiction of Jesus’ presentation of the person and role of the Holy Spirit.

The Holy Spirit in the Gospel of John is a full part of the Trinity, convicting the world of

sin and teaching believers all they need to live godly lives in the period after Jesus’ crucifixion

and ascension.

BIBLICAL/JEWISH BACKGROUND

References to the Holy Spirit commence not only with early Christian writing in the

pages of the New Testament. Rather, mentions of a divine Spirit begin in the second verse of the

first book of the Bible, Genesis 1:2. Yet in the pages of the Old Testament this divine Spirit is

most often depicted as a power from God given to individuals, rather than a group of believers –

or for that matter the Israelites. This power seems to allow these individuals to perform tasks or

have insights they would not have had without it. As Hurtado points out, “Although expressed

through human personalities, the Spirit typically “comes from God in special situations and

under special circumstances,” and is an entity distinguishable from the human person.”1

1 Larry W. Hurtado, God in New Testament Theology (Nashville, TN: Abingdon Press, 2010), 74.

2

In addition, depictions of the divine Spirit in extracanonical writings are typically

associated with prophetic abilities or utterances. In addition, the divine Spirit is “associated with

the creation of the world, sanctification of the righteous, eschatological blessings, and human

enablement.”2 Yet while there is mention of the divine Spirit, the New Testament texts clearly

build on this limited image given in the Old Testament and ancient Jewish writings. Hurtado

contrasts 75 references in the Old Testament with 275 references in the New Testament. Taking

into account the much larger amount of writings in the Old Testament, it becomes even more

apparent that early Christian writers attribute a much higher importance to this topic, possibly

reflecting “a still more intense level of religious experience ascribed to the Spirit in early

Christian groups.”3

Building on this Old Testament background, the Gospel of John provides readers with

several important insights into the nature of the Holy Spirit, including the passage in John 14-16,

which Hurtado calls “perhaps the most sustained focus on the Spirit in the NT”.4

THE HOLY SPIRIT CONFIRMS JESUS’ MESSIANIC IDENTIY IN JOHN 1:32-33

The writer of the Gospel of John gives his readers the first encounter with the Holy Spirit

in a passage during John the Baptist’s second testimony, recorded in John 1:29-34, which records

the day after he was baptizing in Bethany across the Jordan and was questioned by the Pharisees.

The baptism of Jesus in this passage is not explicitly described, but “clearly implied from the

context”1 and proposes foreknowledge of the occurrence recorded in the Synoptic Gospels.

Walvoord and Zuck write that since the Gospel of John does not record the baptism of Jesus, it

2 Ibid., 75.

3 Ibid., 77.

4 Ibid., 80.

1 Roy B. Zuck, A Biblical Theology of the New Testament, electronic ed. (Chicago: Moody Press, 1994).

3

also does not describe the Spirit’s descent as happening while John baptized Jesus. What is

significant, however, is “that the invisible Spirit came from heaven and manifested Himself in a

bodily (dovelike) form.”2

As with many recorded episodes from Jesus’ life in John, it is not explicit how John the

Baptist knew that Jesus was the One he was to look for, yet as Jesus approached, John

proclaimed that He was the Lamb of God and relayed the story of the Holy Spirit in the form of a

dove descending and remaining on him. While the reader is not told how he knew to recognize

him (and John admits his own lack of knowledge in v. 31), Morris writes that “what is clear is

that he had a divinely appointed sign, and that he knew Jesus by that sign.”3 John the Baptist thus

“affirms his inferior relationship to Jesus of Nazareth and asserts Jesus’ Messianic role”4, and the

Fourth Evangelist in turn points to Jesus’ divinity, already introduced to the reader in the

prologue of John 1.

THE HOLY SPIRIT IMPARTING NEW LIFE IN JOHN 3:5-8

In the famous passage in which Jesus has a discussion with Nicodemus, the Pharisee who

came to Him in the cover of the night, Jesus addressed the involvement of the Holy Spirit in

imparting new life.

Westcott believes that the language of ‘born of water and of spirit’ in v. 5 “suggests a

remote parallel and a marked contrast”1, and expands on this: “The water and the spirit suggest

2 John F. Walvoord, Roy B. Zuck, and Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. JN of 1 (Wheaton, IL: Victor Books, 1983-), 32.

3 Leon Morris, The Gospel According to John, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans, 1995), 271-72.

4 Robert James Dr, The Beloved Disciple's Memoirs and Letters: The Gospel of John, I, II, and III John, Study Guide Commentary Series (Marshall, Texas: Bible Lessons International, 1999), 36.

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the original shaping of the great Order out of Chaos, when the Spirit of God brooded on the face

of the waters.”2

Carson offers up five possible interpretations of this obscure passage regarding the work

of the Holy Spirit in conjunction with the water mentioned:

1) Some interpreters read the ‘water’ of this passage to refer to the natural birth,

and in particular amniotic fluid, in other words, “two births, one natural and the

other supernatural”.3

2) Other interpreters understand ‘water’ to point to Christian baptism, with some

of them even pointing to an allusion to sacraments here by aligning the new

birth with the sacrament of baptism and therefore regeneration.4

3) In a variation of 2), some interpret ‘water’ to refer to John’s baptism; in this

case Jesus may be suggesting that this baptism isn’t sufficient, but rather that

Spirit-birth needs to follow.5

4) A few interpreters see this statement in light of the ritual washings of the

Essene community and a call for spiritual rebirth, not solely purification

through water, yet Carson rejects this as ‘water’ and ‘Spirit’ are linked, not

contrasted in v. 5.6

1 Brooke Foss Westcott and Arthur Westcott, eds., The Gospel According to St. John Introduction and Notes on the Authorized Version (London: J. Murray, 1908), 49.

2 Ibid.

3 Carson, The Gospel According to John, 191.

4 Ibid., 192.

5 Ibid., 192-93.

6 Ibid., 193.

5

5) Finally some scholars have proposed that ‘water’ refers to Torah, yet while

there is, of course, some relationship in rabbinic writings between water and

Torah, no evidence exists for this being the case here, according to Carson.7

While finding some association between passages where men are called ‘God’s children’

with some level of hint at the begetting aspect in certain eschatological passages, Carson believes

the focus in this passage is “on the impartation of God’s nature as ‘spirit’” and “signals a new

beginning”.8

Zuck agrees that “the thrust of the passage is clearly on the regenerating power of the

Spirit in believers.”9 He points to the Old Testament link found in Ezekiel 36:25-27, where both

‘water’ and ‘spirit’ are mentioned, with one indicating purification from impurity and the other

an indwelling of the Holy Spirit, empowering God’s people to live in obedience to Him.10

A reference here should also be made to the passage depicting Jesus’ encounter with the

Samarian woman at the well in John 4. Here water can be viewed as symbolic for the free gift of

the Spirit, an imagery that is also expanded upon in John 7:37–39.11

The Fourth Evangelist thus describes and confirms the life-giving role of the Holy Spirit.

THE HOLY SPIRIT GIVEN WITHOUT BOUNDARY IN JOHN 3: 34

This reference to the Holy Spirit comes in a longer discourse by John the Baptist when he

was questioned regarding purification (v. 25). Borchert states that the Evangelist uses this

7 Ibid.

8 Ibid., 195.

9 Zuck, A Biblical Theology of the New Testament, 198.

10 Ibid.

11 Joel B. Green, Scot McKnight, and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Ill.: InterVarsity Press, 1992), 347.

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passage to express his view of the unity of the Father and the Son as also embracing the Holy

Spirit:

Indeed, the Spirit is also part of that unity, and here it said that there was no partial giving of the Spirit to Jesus (3:34). The Jewish rabbis considered that the various prophets had received the Spirit in differing proportions or measures. But that idea could hardly be confessed of Jesus, who was for John the incarnation (1:14) of the fullness (plēroma) of God (1:16), the one who existed in the bosom (kolpon) of the Father (1:18).1

The writer of the Gospel of John thus affirms that Jesus “has the full endowment of the

Holy Spirit, the Spirit without limit. The Old Testament prophets had the Spirit only for limited

times and for limited purposes.”2

THE NATURE OF WORSHIP EXPRESSED BY THE SPIRIT IN JOHN 4:23-24

Utley writes that the Evangelist’s words here hint at worship that is not restricted by

locality or even physicality1. Pointing back to other descriptions offered in the Gospel of God as

light, love and spirit, worship can also not be restricted to a time sequence or is necessarily either

earthly or heavenly. Believers need to see that “true worship is after the pattern of [God’s]

essential nature.”2

The Fourth Evangelist thus expresses the encompassing nature of worship as one that far

eclipses principles understood up until this point.

1 Gerald L. Borchert, The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 194.

2 Walvoord, Zuck, and Dallas Theological Seminary, The Bible Knowledge Commentary, 32.


2 Robert B. Hughes and J., The Tyndale Reference Library (Wheaton, Ill.: Tyndale House Publishers, 2001), 72.

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THE HOLY SPIRIT AS THE SOURCE OF LIFE IN JOHN 6:63

This passage is a critical one as some of Jesus’ disciples began to desert Him because

they found His teachings too hard. It is interesting to note here that this desertion by some of the

disciples is reminiscent of the passage found in Matthew 7:13, referring to the narrow and the

wide gate. While many were initially excited, only some remained. As one commentary notes,

“the characteristic that separated those who left and those who stayed was a Godgiven ability to

discern between the things of the flesh and the things of the Spirit.”1

In both the Old Testament and the New Testament, the Spirit of God is often depicted as

the source of life. In John 6:63, the reader finds a continuation of this depiction. In general, the

writer of the Gospel of John stressed this idea of the Spirit as the source of life,2 and it is very

apparent in this passage, which leaves the reader somewhat dazed as to why anyone would leave

the Messiah in a passage that Köstenberger describes as closing the first half of Jesus’ public

ministry “on a note of failure”.3

The Gospel writer here affirms the life-giving role of the Holy Spirit for those who

remain with and in Christ.

THE HOLY SPIRIT GIVING EVIDENCE OF GOD’S PRESENCE IN JOHN 7:39

The discourse depicted in John 7 occurred during the Feast of Tabernacles, a festival

which happened “in a context of the ceremony of water-drawing and libation…interpreted in

Judaism as a promise of the rivers of salvation to pour out from the Temple.”1 The passages read

1 Ibid.

2 Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, Helps for translators; UBS handbook series (New York: United Bible Societies, 1993), 213.

3 Andreas Köstenberger, Encountering John (Grand Rapids, MI: Baker Academic, 1999), 105.

1 Green, McKnight, and Marshall, Dictionary of Jesus and the Gospels, 347.

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at the festival included Isaiah 12:3, Ezekiel 47:1-2, and Zechariah 14:8. All of these passages

refer to flowing water emanating from the Temple or Jerusalem, and even holding salvific

properties in the Isaiah passage.

This imagery is the one Jesus now advanced by clearly aligning living flowing water with

salvation – and the Evangelist clarifying for the audience that this would find its expression in

the outpouring of the Holy Spirit, a still future event for the disciples at the time of Jesus’ words.

As Grudem points out, this moment of the giving of the Holy Spirit would constitute “a

transition in the lives of the disciples;”2 something they were not quite prepared for yet as they

did not yet fully understand that Jesus would have to die first.

The writer of the Gospel of John here affirms that the Holy Spirit will serve as an

assurance of the presence of God in the believer.

THE HOLY SPIRIT AS DIVINE HELPER IN JOHN 14:15-26

In this passage, placed in the time of the last meal Jesus shares with His disciples and

what is a “private discourse to His disciples in the upper room,”1 the writer of the Gospel of John

further expands on the person and role of the Holy Spirit.

It is also a passage where both of the terms used to refer to the Holy Spirit in the Gospel

of John are used: πνεῦμα (pneuma - 14:17, 26) as well as παράκλητος (paraklētos - 14:16,

26). In verse 26, the ὁ παράκλητος is even explained with the term τὸ ἅγιον πνεῦμα.

There have been many translations offered.2 Grammatically speaking, the word paraklētos is a

passive verbal adjective, which can be translated “one called alongside” in the sense of an

2 Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House, 1994), 634.

1 W.E. Vine, Collected Writings of W.E. Vine (Nashville: Thomas Nelson, 1997).

2 Refer to footnote 31.

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advocate who can assist in a court setting.3 Yet the Holy Spirit’s work may best be described as

“primarily teaching, revealing and interpreting Jesus to the disciples.”4 Maybe it is best to follow

the advice given by Brown to use “transliteration because, like love, the term is “a many-

splendoured thing!”5

In 14:16, Jesus says that ‘another Helper’6 (ESV) will come. According to Lloyd-Jones,

this is one of the proof points the Gospel writer uses to underline the deity of the Holy Spirit:

“The Holy Spirit is one who takes the place of our Lord.”7 Zuck adds that “it is important to note

that John’s comparison of the Holy Spirit as Paraclete to Jesus’ own role as a Paraclete while

with the disciples strongly implies that the Spirit must be as personal as Jesus Himself is.”8 He

sees the Holy Spirit’s primary role as bearing witness to Jesus.9

On a side note, John 14:16 as well as 14:26 and 15:26 are the root of the heated filioque

discussion, which centered on whether the Holy Spirit proceeds only from the Father, or also

from the Son. Borchert describes the conflict that emanated from theological considerations:

There is a freedom in Johannine picture-thinking that irritates our mind-set and has led to a number of church arguments. For example, in the next section on the Holy Spirit the text of 14:16 reads, “I will ask the Father, and he will give you another Counselor [Paraclete].” This text has been used by the Western church to argue that the Holy Spirit


4 Ibid.

5 Walt Russell, “The Holy Spirit’s Ministry in the Fourth Gospel,” Grace Theological Journal 8 (1987; 2002): 235

6 Translated Counselor in NIV 1984 and HCSB; Advocate in NET and NRSV; Comforter in ASV. The focus of this paper is not to provide a lengthy discussion of the meanings and reasoning behind each of these translations. Most commentaries will offer an explanation. Some translations have chosen to not translate the term, but rather stay with the title Paraclete.

7 David Martyn Lloyd-Jones, God the Holy Spirit (Wheaton, Ill.: Crossways Books, 1997), 14.


9 Ibid., 200.

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must be the third “persona” of the Trinity and that the Holy Spirit must have proceeded from the Father and the Son. Accordingly, the Western creed reads “and the son” (filioque). But the Eastern church has consistently argued that the filioque clause is totally unnecessary. The arguments over this expression have been intense with bishops deciding to excommunicate each other from their fellowships.10

In the passage at hand, the Gospel writer has described the role of the Holy Spirit as a

divine Helper witnessing to Jesus as the Christ.

THE HOLY SPIRIT CONTINUES TO TEACH WHAT JESUS TAUGHT IN JOHN 15:26

As part of the Farewell Discourse, Jesus promised that the Holy Spirit would be there to

teach the disciples after Jesus’ death, resurrection and ascension. He would also remind them of

all that Jesus has taught them.

Again pertaining to the deity of the Holy Spirit, the King James Version Study Bible

notes here the criticality of remembering that the Holy Spirit does not proceed ‘out of’ the

Father, but rather ‘from beside’ Him, indicating that He is no less God than the Father or the

Son. So while the Holy Spirit is being sent by both the Father and the Son, “this in no way

suggests the Spirit is less in deity than are the Father or Son. Instead it explains the relationship

among the three eternal persons of the Trinity.”1

Newman and Nida discuss the issue that the phrase ‘I will send him to you from the

Father’ cannot be simply considered from a locational perspective, but needs to be viewed in the

causative manner in which Jesus speaks these words. As such they feel that “it may be necessary

to translate this clause ‘I will cause him to go from the Father and to come to you.’”2

Jesus assured the disciples and all believers that they would not be left alone, but rather

that they would experience peace through the fellowship and teaching of the Holy Spirit. By

10 Gerald L. Borchert, Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 118.

1 King James Version Study Bible ., Electronic Ed (Nashville: Thomas Nelson, 1997).

2 Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, 213.

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causing the Holy Spirit to come, Jesus ensured the continuation of His teaching ministry to them

through the third Person of the Trinity.

In writing this, the Fourth Evangelist assured the readers of the Holy Spirit’s ongoing

teaching ministry.

THE HOLY SPIRIT AS CONVICTING THE WORLD OF SIN IN JOHN 16:5-15

In this lengthy passage within the Farewell Discourse, Jesus taught again on the ministry

of the Holy Spirit. Jesus comforted His disciples to prepare them for His imminent crucifixion,

burial, resurrection and ascension, which meant a departure from them. He also taught them

about the ongoing ministry of the Holy Spirit to convict the world of sin.

Regarding the Holy Spirit’s role to convict of sin, about righteousness, and about

judgment, Kennedy writes

The Holy Spirit convicts about sin (the abstract idea of sin and guilt, not personal sins) because they are not believing on Christ. If men are in a state of faith, then sin and guilt are not issues; the substitutionary work of Christ removes them. The Holy Spirit will convict about righteousness because Christ has ascended to the Father. Ascending to the Father and being accepted by Him qualifies Christ in His person and work; therefore the Holy Spirit takes this fact and works. In order for men to ascend they must meet this standard. The Holy Spirit will convict about judgment because God judged the leader and head of sinful creation. The precedent has been set. God broke Satan’s hold. Those who stay with Satan will partake of judgment also.1

Utley highlights that in this passage “truth (alētheia) is used in its

OT connotation of trustworthiness and only secondarily in a sense of T connotation of trustworthiness and only secondarily

in a sense of truthfulness.”0 That the Holy Spirit was not simply intended as a secondary source

1 Tod Kennedy, “The Convicting Ministry of the Holy Spirit: John 16:8-11.” Chafer Theological Seminary Journal Volume 1, 3 (Fountain Valley, CA: Chafer Theological Seminary, 1995), I9.

T connotation of trustworthiness and only secondarily in a sense of


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of revelation or as an empowerment for more effective missionary activity is made clear by the

writer of the Fourth Gospel in that he depicts Him as a gift given to believers to allow them to

come to an understanding of the Gospel and to assure them of the presence of the Father and of

the Son, guiding them in their ways.0

How significant the ministry of the Holy Spirit would turn out to be is apparent when

listening to the words of Robertson: “One need only refer to Peter’s sermon at Pentecost after the

coming of the Holy Spirit, to Peter’s Epistles, to Paul’s Epistles, to Hebrews, to John’s Epistles,

to see how under the tutelage of the Holy Spirit the disciples grew into the fullness of the

knowledge of God in the face of Christ.”0

The writer of the Gospel of John here affirms that the Holy Spirit will convict the world

of sin and will embolden the disciples.

THE GIVING OF THE HOLY SPIRIT IN JOHN 20:22

The final depiction of the Holy Spirit’s person and ministry is given in the twentieth

chapter of John. Jesus breathed on the disciples with the words “Receive the Holy Spirit.”(ESV)

Immediately, the disciples’ thoughts would have gone back to the very beginning of the Torah,

where God breathes life into Adam in Genesis 2:7.0

Zuck believes that this passage is intended to symbolically foreshadow the actual giving

of the Holy Spirit to the believers at Pentecost, and he names the disciples’ fearful behavior

through the final chapters of the Fourth Gospel as the key reason why he believes this.0 While


0 A.T. Robertson, Word Pictures in the New Testament, vol. JN of 16 (Oak Harbor: Logos Research Systems, 1997), 14.

0 Walvoord, Zuck, and Dallas Theological Seminary, The Bible Knowledge Commentary, 32.


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allowing for an allusion to Ezekiel’s Valley of the Dry Bones, and in particular Ezekiel 37:9,

Carson suggests that this passage is “best understood as a kind of acted parable pointing forward

to the full enduement still to come”.0

The Fourth Evangelist here ensures his audience that the Holy Spirit will indeed be given

to them by no one other than Jesus Himself.

THE CONNECTION BETWEEN THE HOLY SPIRIT AND LIVING WATER

One final word on the terms ‘Spirit’ and ‘water’, often used in combination, or at least

alluded to. Burge suggests that the overarching imagery of Spirit and water form a Johannine

highlight to the important connection between the two. The connection between the two are

visible all throughout the Gospel of John, from chapter 1 where “water accompanies Jesus’

inauguration and anointing in the Spirit” to the crucifixion of Jesus about which Burge writes, “Is

it any surprise, then, that in 19:34, when Jesus is stabbed with a lance, water—this mysterious

water—pours forth?”0 As such, life-giving water and life-giving Spirit seem to go hand-in-hand.

A further study in this area is warranted. One book that would allow a better understanding of

Old Testament imagery is Robin Routledge's “Old Testament Theology: A Thematic Approach”.

Another book that will help connect the Old Testament world to that of the New Testament is

“The Epic of Eden” by Sandra L. Richter.

CONCLUSION

While the Holy Spirit is by far the most ambiguous and hard-to-grasp Person of the

Trinity, the writer of John has given believers a solid foundation on which to build their beliefs.

The Holy Spirit has been proven to be same in essence with the Father and the Son, but a distinct

Person within the Trinity. His ministry is to convict the world of sin, about righteousness, and

0 Carson, The Gospel According to John, 655.

0 Gary M. Burge, Interpreting the Gospel of John (Grand Rapids, MI: Baker Books, 1992), 139.

14

about judgment. He is there as an ever-present Helper to guide and teach the believers in the days

after the ascension of Jesus to the right hand of the Father.

The Fourth Gospel paints a picture that is consistent with Old Testament imagery and that

constantly revisits the concepts of living water, life-giving breath and divine Presence through

the Holy Spirit within those who are followers of God. We can rest assured that even though

Jesus is at the right hand of God, we are not left alone, but rather live in daily communion with

the Godhead and are partakers of the Living Water and the Bread of Life.

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BIBLIOGRAPHY

Barclay Moon Newman and Eugene Albert Nida. A Handbook on the Gospel of John. Helps for translators; UBS handbook series. New York: United Bible Societies, 1993.

Borchert, Gerald L. Logos Library System; The New American Commentary. Nashville: Broadman & Holman Publishers, 2003.

Burge, Gary M. Interpreting the Gospel of John. Grand Rapids, MI: Baker Books, 1992.

Carson, D. A. The Gospel According to John. Grand Rapids, MI: Wb. B. Eerdmans Publishing Company, 1991.

David Martyn Lloyd-Jones. God the Holy Spirit. Wheaton, Ill.: Crossways Books, 1997.

Green, Joel B., Scot McKnight, and I. Howard Marshall. Dictionary of Jesus and the Gospels. Downers Grove, Ill.: InterVarsity Press, 1992.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, Mich.: Inter-Varsity Press; Zondervan Pub. House, 1994.

Hughes, Robert B., and J. The Tyndale Reference Library. Wheaton, Ill.: Tyndale House Publishers, 2001..

Hurtado, Larry W. God in New Testament Theology. Nashville, TN: Abingdon Press, 2010.

Kennedy, Tod. “The Convicting Ministry of the Holy Spirit: John 16:8-11.” Chafer Theological Seminary Journal 1, no. 3 (1995).

King James Version Study Bible . Electronic Ed. Nashville: Thomas Nelson, 1997.

Köstenberger, Andreas. Encountering John. Grand Rapids, MI: Baker Academic, 1999.

Lloyd-Jones, David Martyn. God the Holy Spirit. Wheaton, Ill.: Crossways Books, 1997.

Morris, Leon. The Gospel According to John. The New International Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans, 1995.

Robert James Dr. The Beloved Disciple's Memoirs and Letters: The Gospel of John. I, II, and III John, Study Guide Commentary Series. Marshall, Texas: Bible Lessons International, 1999.

Robertson, A.T. Word Pictures in the New Testament. Vol. JN of 16. Oak Harbor: Logos Research Systems, 1997.

Russell, Walt. “The Holy Spirit’s Ministry in the Fourth Gospel.” Grace Theological Journal 8 (1987; 2002).

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Vine, W.E. Collected Writings of W.E. Vine. Nashville: Thomas Nelson, 1997.

Walvoord, John F., Roy B. Zuck, and Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Vol. JN of 1. Wheaton, IL: Victor Books, 1983.

Westcott, Brooke Foss, and Arthur Westcott, eds. The Gospel According to St. John Introduction and Notes on the Authorized Version. London: J. Murray, 1908.

Zuck, Roy B. A Biblical Theology of the New Testament. Electronic ed. Chicago: Moody Press, 1994.

Documents

The Role of the Holy Spirit in the Gospel of John