Images of Holy Spirit in the Johannine Literature

Table of Contents

Topic: (a) Images of Holy Spirit in the Johannine Literature: The wind that Blows, Rivers of living water, Sprit of the Truth, Paraclete. (b) Function of the Holy Spirit: Hermeneut of Jesus, Teacher, Guide, Counselor, Judge, and reveler. (c) Johannine Pentecost

Introduction:

In this paper presenter is going to deal about the work of Holy Spirit (pneumatology) within the Johannine gospel and how the Holy Spirit has portrayed in Johannine literature, we will see the images of the Holy Spirit and also the function of the Holy Spirit and the Johannine Pentecost. The gospel of John was described by Tertullian as a “spiritual gospel.” John portrays the Spirit in a definite and unmistakable fashion. In fact, John does not represent the Spirit as miracle-working, at least according to human paradigms, even if being “born from above” (3:3) may well constitute the ultimate miracle.

1. Images of the Holy Spirit

1.1. Paraclete

The word Paraclete is unique to the Johannine literature in the New Testament. Other than the Fourth Gospel, the word occurs in 1 John 2:1, where it serves to describe Jesus as a heavenly intercessor to the Father. The meaning of the word “Paraclete” is highly debated. We may distinguish two interpretations of the word Parakletos which has forensic colouring and two non-forensic interpretations.198 The word means “one who is called alongside to help”, thus an advocate or defense attorney (Matthew 10:20; Acts 6:10). In the Fourth Gospel, this is not the picture; if the picture is an advocate at all, it is that of a prosecuting attorney proving the world guilty. If the Paraclete has a forensic function it must be that of a witness (John 15:26).¹

The word Parakletos taken in its active sense of the verb means “to intercede, entreat, and appeal to” and thus would mean something as an intercessor, mediator or a spokesman. This is the meaning of 1 John 2:1. But in the Fourth Gospel this function is not mentioned. Related to this is the idea of Parakletos as a helper or friend. The Paraklete helps the disciples. But this is too general a meaning to be of much value. Thirdly, the word in an active sense means “to comfort” and so we may derive the meaning “comforter” or “consoler”. Only 16:6-7 which prefaces a Paraclete passage obviously has this element of consolation and no other Fourth Gospel Paraclete passage has this idea. Finally the word may be related to the Paraklesis as used to describe the exhortation and encouragement found in the preaching of the apostolic witnesses. The Fourth Gospel does not use the noun. However, exhortation or encouragement of the believers could be regarded as one of the functions of the Paraclete.

Paraclete could thus be seen as having a variety of nuances: a witness in defense of Jesus, a spokesman for him in the context of trial by his enemies; a consoler of the disciples for he takes Jesus’ place among them; and a teacher and a guide of his disciples and thus their helper. Jesus spoke of the spirits coming on the disciples continues that work (9:8-41). In the fourth gospel the Holy Spirit is very closely linked with the words of Jesus. After the exaltation of Jesus, the Holy Spirit remains the means through which the disciples can remain in constant with Jesus Christ. The Fourth Gospel does not speak of a Holy Spirit which is any supernatural gift, nor does the Holy Spirit inspire the disciples to do any miraculous deeds. But the Holy Spirit enables the disciples to have the power to Age sins (20:22-23). It is done through words. The Fourth Gospel does not deal with any other thing that the disciples are to do with the power of the Spirit.²

1.2. “The wind that blows where it wills…” (3:8)

In John 3:8 we read: “The wind blows where it wills and you will hear the sound of it, but you do not know whence it comes or whither it goes; so it is with everyone who is born of the Spirit.”

The Holy Spirit works like the work of the wind. Jesus says this in the context of one being born anew of the Holy Spirit. On the day of Pentecost we find the “rush of a mighty wind” (Acts 2:2). In the Book of Ezekiel 37:1-14 we read of wind before the dry bones we examine what Jesus has said to Nicodemus. The spirit gives life. Just the wind blows always, the Holy Spirit is also blowing upon individuals to give them renewal and transformation in their hearts and lives. Sometimes the wind in very powerful and on other occasions it is very mild. It can become a cyclone hurricane or even a tornado occasionally, but otherwise it is very gentle. One not even knows that the wind is blowing. Similarly the Holy Spirit is also always working or rather blowing. It works in the hearts and minds of the people…. The Spirit is very powerful. It blows where it wills. Many a time we try a limit the work of the Holy Spirit. The Holy Spirit enters and renews where wills. It works creatively to be a blessing to all. Human beings have definite plans but the Holy Spirit does not act accordingly. It blows as the wind blows. The Holy Spirit is the sword of the Word of God. We cannot know how it works. No o knows how the Spirit works. As the wind will blow on anyone and lead them to what all places or deeds or responsibilities, the Spirit also works similarly. Thus the wind is a metaphor which represents the Holy Spirit.³

Oil

The second metaphor for the Holy Spirit is oil. Usually we hear of the anointing of the Holy Spirit. The substance used to anoint at the time of baptism and confirmation is holy oil. In the Hebrews Bible we have the anointing of the holy oil on those people who were separated for special service such as priest, prophet and king. Not only human beings, but places like the tent of the tabernacle were also anointed with holy oil. That way such places were separated for worship. In the New Testament the idea of separation for Chris arose (Luke 4:18; Acts 4:27; 10:38).

Dove

Some people also see the dove as a symbol of the Holy Spirit is Oil because at the time of the baptism of Jesus we find the Holy Spirit coming and dwelling upon Jesus as a dove. When Jesus was baptized in river Jordan, he was anointed with the Holy Spirit: the Spirit came upon him in the form of a dove. He gets the self-awareness that he has been anointed to be messiah to function in the style of the suffering servant as portrayed in Deutero-Isaiah. For a Christian this anointing happens at the time of his conversion (1 Corinthians 1:21; 1 John 2:27). In the various portions in the Epistles of John, the anointing is very much related with knowledge of the mind, truth and the word of God. Two things could be pointed out from this anointing especially in relation to the individual believers. The anointing related with taking up special responsibilities in the service of God. The awareness about the duty is provided by the Holy Spirit. The Spirit also provides the strength to fulfill the duty. At the time of conversion, the Spirit not only separates for special duties, but also strengthens the believer for the same. In Psalm 92:10, we read: “You have poured over me fresh oil.” Whenever new responsibilities are entrusted new strength will be provided. Secondly, the anointing of the Holy Spirit reveals the truth that one should know in divine services. The truth in the divine word as well the divine ways will be revealed by the Holy Spirit. The Holy Spirit thus will be an indwelling teacher. Spiritual truth will be revealed by the Holy Spirit.⁴

Water

In John 4:13, we read of a (thirsting) Samaritan woman near a well at Sychar. Jesus tells her, “everyone who drinks of this water will thirst again, but whoever drinks of the water that I shall give will never thirst again; the water that I shall give will become a spring of water welling up to eternal life” (John 4:13-14). In John 7:37, we read: “If anyone thirsts, let him come to me and drink.” In Isaiah 44:3, we read: “For I will pour water upon him that is thirsty, and streams upon the dry ground.”

The water that wells up like a stream is the life-giving water. It cleanses, renews and gives new life. All the above quoted verses deal with thirst and how thirst will be satisfied. It is the work of the Holy Spirit. The spring not only does come out of the heart, but it overflows as springs of living water into other lives and give them also renewal, satisfaction and fruition. The wilderness and lack of fruition will be transformed from lives. Look at the transformation that water can make in dry lands. The regions where there is scarcity of rain will be transformed through water that springs up….

Fire

The fourth metaphor for the Holy Spirit is fire. The metaphor fire for the Holy Spirit points to the cleansing nature of the Holy Spirit. John the Baptist proclaimed that the one who comes after me will baptize you in Spirit and fire. We read Acts 2:3 that on the day of Pentecost: “And there appeared to them tongues as of fire, distributed and resting on each of them.” In the Bible, fire is usually related with the holiness of God. In Hebrews 12:29, we read: “for our God is a consuming fire”. In Revelation 4:5, we read, from the throne issue flashes of lightning, and voices and peals of thunder, and before the throne burn seven torches of fire, which are the seven spirits of God? This does not mean that there are seven holy spirits, but the number seven is regarded as a complete number showing fullness. We read of Isaiah being given a reply by God through fire.⁵

1.3. Rivers of Living Water (7:37-39)

John 7:39 presents Jesus at a feast proclaiming “If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart will Flow Rivers of living water.” John, acting as omniscient narrator, adds his interpretation of Jesus’ cry: “But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” This statement of Jesus, along with John’s brief explanatory note, provides several important aspects of Johannine pneumatology. First, the gift of the Holy Spirit is conditioned upon belief in Christ. The Spirit is not given broadly to all humanity, but to those who have entered a unique relationship with God. This is significant, in that the Holy Spirit is differentiated from the human spirit, and from conscience, which are universal.

Second, the giving of the Holy Spirit fulfills the spirit of many Old Testament passages. Jesus does not quote a specific prophecy, but alludes to several references, including Deuteronomy 18:5, Isaiah 12:3, Isaiah 43:20, Isaiah 44:3, and Isaiah 55:1. Third, at the time of Jesus’ statement, the Holy Spirit had not yet been given to believers at large, but at the time of John’s writing, after Pentecost, He had- thus, John’s omniscient perspective. Fourth, there is a direct relationship between the glorification of Christ and the giving of the Spirit. Indeed, as is stated in John 14, the Holy Spirit will not come until Jesus has gone to Heaven.⁶

1.4. Spirit of the Truth

The Spirit of truth here in 16:13 (cf. 14:17; 15:26). The Paraclete is to guide the disciples into the whole truth. In 8:31-32, we read Jesus saying, “If you live according to my word, you are truly my disciples; then you will know the truth, and the truth will set you free.” According to 16:13, the Paraclete fulfils the promise. According to Acts and Pauline epistles, we understand that the apostles were able to respond to the new situations with the enlightenment that they received through the Holy Spirit (Acts 6:1-6, 10). It points to a more profound penetration into the revelation through Jesus Christ brought about by the Holy Spirit. In other words, the Paraclete participates in the continuation of the saving work in Jesus Christ and thereby glorifies Jesus. Jesus is the truth and also the revealer of truth. In 16:13, the author says that the Spirit will function exactly the same way as Jesus had taught.⁷

The Spirit of Jesus Christ. According to J. D. G. Dunn, the Holy Spirit is the spirit of Jesus Christ himself. It is only that the Fourth Gospel does not explicitly state in that way 215 Jesus had to leave before the arrival of the Holy Spirit (16:7). It is not possible to have two Paracletes in the world at the same time. Therefore only after Jesus is glorified and ascended that (another) Paraclete can arrive. This could be the reason why the Fourth Gospel states that Jesus did not baptize anyone (Christian baptism is in the Holy Spirit).

The Holy Spirit will continue to work through the disciples of the through their words the world will be convicted of sin. The greatest sin of the world is not to believe in Jesus Christ. The Holy Spirit will make the world aware of the fact that Jesus Christ is righteous (17:25). If Jesus had come into the world to judge the world, that function will be continued by the Holy Spirit (9:39). The entire work of Jesus on earth will be continued through the Holy Spirit. Through the Holy Spirit, there is continuity between Jesus and his disciples. By teaching and reminding what Jesus had taught, the Holy Spirit does this task (14:26). Humans ask any thing in his name (14:13), Jesus will ask the Father and he will grant the Spirit of truth (15:16). The Spirit is the source of life (6:63). The won of Jesus provide the living water (7:39; 3:34-35; cf. 4:10). The Spirit received through baptism (3:5; 1 John 2:20) is a common property of all Christians (6:63). The life-giving Spirit will continue to work through the words of Jesus. The Holy will enable them to do even greater works (14:12). The Holy Spirit will guide the believers into all truth (16:13). As Jesus is leaving, the Spirit has a lot Spirit of things to be performed through the disciples of Jesus. The Fourth Gospel does not deal with Holy Spirit bestowing any unusual gifts. Nor does this Gospel deal with the Holy Spirit inspiring disciples to perform miraculous deeds. The Holy Spirit gives the power to forgive and retain sins (20:22-23).⁸

2. Function of the Holy Spirit

2.1. Hermeneut of Jesus

The word Paraklesis as used in the Fourth Gospel may be related to exhortation and encouragement found in the preaching of the apostolic witnesses. The Fourth Gospel does not use the noun. However, exhortation or encouragement of the believers could be regarded as one of the functions of the Paraclete Paraclete could thus be seen as having a variety of nuances a witness in defense of Jesus, a spokesman for him in the context of trial by his enemies; a consoler of the disciples for he takes Jesus’ place among them; and a teacher and guide of the disciples and thus their helper. Jesus spoke of the Spirit’s coming as that of “another Paraclete” (14:16). This points to Jesus as an already Paraclete and that the Spirit comes to continue his work after him. The coming of the Paraclete has a number of similarities with the past coming of Jesus Christ (5:43; 16:28; 18:37: 16-22-283 17). According to Raymond E. Brown, “In many w Paraclete is to Jesus what Jesus is to the Father.” He is the Spirit of truth and Jesus is the truth. The Paraclete is the Holy Spirit and Jesus is the Holy One of God Paraclete will come to be with the disciples forever (14:16) Jesus’ work will be continued in the person of the Holy Spirit.⁹

The Paraclete will bring to mind the teachings of Jesus. He will also continue and finish the work of revelation and reveal the glory of Jesus. For John the role of the Spirit of truth consists above all in his teaching. The Paraclete interprets the revelation of Christ to the disciples and also provides for the personal appropriation of the revelation of Christ. In 14:25-26, the functions of the Paraclete are given as “teaching” and “calling to mind” the words of Jesus (cf. 1 John 2:27). In the Fourth Gospel, “to teach” is in a way a verb for revelation. Jesus taught what the Father had taught or communicated to him (8:28). The Spirit teaches what Jesus had taught. Therefore there is continuity in revelation. The Holy Spirit continues the historical revelation in Jesus Christ. The Holy Spirit will remind the believers what the Lord had taught. Yet the work is more than a reminding. It is a living reminder of all that Jesus had once spoken to the disciples, a creative exposition of the gospel.¹⁰

2.2. Teacher

If you love me, keep my commandments. And I will pray the Father, and He will give you another Helper, that He may abide with you forever– the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. I will not leave you orphans; I will come to you.(14:15-18).

Important teachings of Christ in this passage that further illuminate the person and work of the Holy Spirit. First, the Spirit is given to believers by the Father, based upon the prayer of Jesus. This is part of the session of Christ. His present ministry of intercession on behalf of believers while awaiting the parousia. Second, the Holy Spirit is an everlasting gift to believers. He is given at a specific time and continues to abide forever. This speaks to the protection and perseverance of the saints. Those who have received the gift of the Holy Spirit, retain this gift forever. Third, He is the Spirit of truth. This echoes the previous idea that the Spirit is involved in the proclamation and understanding of the message of Christ. The Spirit is active in both the proclamation and the reception of truth. Fourth, the world cannot receive the Holy Spirit “because it neither sees Him nor knows Him.” This is a cryptic reference to the people’s reception of Christ’s message. Those whom the Spirit has illuminated to understand Christ’s teaching can “see” the eternal in the audible words of Christ. In seeing the Son, believers see the Spirit. Fifth, the Spirit has had an ongoing relationship with believers since the baptism of Christ. When He says that the Spirit “dwells with you,” He is speaking before the common gift of the Spirit. He is speaking of the Spirit dwelling with His disciples through Himself. When He says that the Spirit “will be in you,” He is referring to the future gift of the Spirit at Pentecost.¹¹

2.3. Guide

“But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things…” (14:25-26)

While sent by the Father, the parakletos will strive to reiterate and prompt the disciple’s of all that Jesus has instructed. As a teacher, the role of the parakletos is not simply restricted to what Jesus has imparted: further on in the text it is Jesus who vows that the Spirit will lead or guide and remind the disciples, not of anything within themselves, but only of “the spoken” and the not entirely comprehended, words of Jesus. This can be measured as a new revelation or understanding, communicated into the Church by the parakletos via the glorified Jesus (cf.16:13-15). In these verses, Jesus portrays God as the Father, so addressing his status as the Son, nevertheless dependent on the Spirit’s enabling power to impart this triune revelation.¹²

2.4. Counselor

“And I will pray the Father, and he will give you another Counselor” (14:16-17)

A divine parakletos, “another Counselor” is assured, who will be sent from the Father, at Jesus’ bequest, for justification and defense in the grand dispute “with the world over the truth of God”. He is Jesus’ envoy, and names merely his proxy. This other, “divinely given defender” is unfathomable within the factions of a world unsentimental in its rejection of glorification of God “in spirit and in truth” (4:23-24) nevertheless parakletos will be an enduring compensating factor for the merciless backlash the followers of Jesus will endure “from this world and its rulers.” “The Spirit of truth” will be an enduring supply of support and proof for their vindication in contradiction “of the lie s of a world of frenzied self justification. And he will remain with them forever.” As the primary parakletos must leave at the finishing point of his corporeal and enlightening calling, the other parakletos not only satisfies the vacuity “caused by the absence of Jesus”, but the parakletos pervades it exactly so, bountifully making the Father and Jesus there with the disciples in a new way “the Father as the giver, and Jesus as the intercessor in the Father’s presence.” ¹³

2.5. Judge

“He will convince the world concerning sin and righteousness and judgment.”(16:8)

The Spirit will expose the world within a framework of sin, righteousness and judgments, where the world has not acknowledged the Father, or Jesus. This is the only incident presented in the New Testament where the Holy Spirit is operative in an unbelieving world. Kelly and Moloney see the Spirit’s mission as another pneumatological “advantage”; one that cannot be delighted in or benefited from by “human glory”; and yet the Spirit penetrates “human glory” to agitate it out of its “self-enclosure.” The parakletos carries “into the open” the counterfeit perceptions of humanity’s glory; and, in doing so, assists the mission of “the light of the world.”¹⁴

Revealer

“Even the Spirit of truth, who proceeds from the Father, he will bear witness to me.”(15:26)

The parakletos, “as counsel for the defence”, sent by Jesus, from the Father in a spiritual realm moves toward an earthly realm of detestation and perversion (15:18-21). His testimony, unlike generic truth, is the full gift of the truth (1:14) the advent of “the Spirit of truth” as “sent” by Jesus “the truth” (14:6) from the Father who is true (5:33; 8:26). Because the “Spirit of truth” and the Word of truth “have the same origin” Christ is like the Spirit and the Spirit is like Christ the parakletos will testify to the Word as the personified “revelation” of God.¹⁵

3. Johannine Pentecost

The idea of empowerment is also present in Jesus’ act of blowing the Spirit on the disciples at the moment He entrusts them the evangelical commission (John 20:21-22). It is true that nothing is said about the purpose of sending them to the world and the following comment refers to the forgiveness of sins (vs. 23), but it is difficult to interpret the episode without relating it to Luke 24:45-49 (cf. Acts 1:8).7 The passage, however, presents some difficulty in view of the descent of the Spirit at Pentecost, which has led several scholars to conceive two granting’s of the Spirit, one to the believers in general, here represented by the disciples, and another ten days after the ascension (Acts 2). In the first case, as Brown argues, Jesus’ act of blowing (emphysaō) the Spirit would be an allusion to the creative blow of God mentioned in passages such as Gen 2:7 and Ezek 37:5-6 (cf. Wis 17:11). The meaning of the Johannine expression, then, would be that as God in the beginning blew the spirit of life upon humanity, so in the moment of the new creation He blows the Holy Spirit upon the disciples, granting them eternal life. Herman Ridderbos, on the other hand, though conceding that the reference is to the disciples’ empowerment for mission, does not see here any allusion to Pentecost, as in John 7:39. For him, 20:22 speaks of a more limited giving of the Spirit to the disciples only, and not of His outpouring upon “all flesh” indistinctly as in the episode of Acts 2 (cf. 17).¹⁶

The importance of John 7:39, however, cannot be minimized. For John, the Spirit could not be given before the ascension and glorification of Jesus (cf. Acts 2:32-33); the glorification would be confirmation by the Father that the Son had completely fulfilled His mission (John 17:4-5). It is for this reason it was to the disciples’ advantage that Jesus went to the Father (16:28), because if He did not go, the Spirit would not come (vs. 7). This explains Jesus’ expectation that the disciples rejoiced upon His departure (14:28; cf. 17:13). In addition, the missiological purpose of the gift in 20:22 cannot be neglected (cf. vss. 21-23), even if the emphasis falls on the forgiveness of sins. And, finally, there is no evidence that the disciples had initiated the apostolic mission except after Pentecost. On the contrary, they still nurtures doubts (vss. 24-25), fear (vs. 26), and some of them seemed tempted to return to their old occupation (21:1-3). The blow of the Spirit in 20:22, therefore, perhaps should be taken merely as a symbolic anticipation, a kind of dramatized parable of something that would effectively be fulfilled only at Pentecost. And there is little if any question that the account had a theological motivation. According to James D. G. Dunn, by placing the gift of the Spirit at that moment, the apostle only wishes to affirm he continuity between Jesus and the Spirit. “The Spirit,” he says, “is the other Paraclete (14:16-17) whose coming fulfills Jesus’ promise to return and dwell in His disciples.”…

In the light of the immediate context the disciples can forgive and hold sins of people because the risen Jesus has sent them as the Father has sent him. The disciples both by their word and deed cause people to judge themselves; some seem to come to the light and receive forgiveness and some turn away and are hardened in their sins. In relation to v. 22, v. 23 could be understood as giving the disciples power to forgive and hold the sins of people as Jesus has breathed the Holy Spirit upon them. Just as the Holy Spirit, breathed upon the disciples by Jesus, is given to all believers through baptism, so the power to forgiveness is meant to affect all believers. Though John does not tell us how or by whom this power was exercised within the Johannine community, the very fact that he mentions it shows that it was exercised.¹⁷

Evaluations

The Paraclete’s instructional mission is centered on Christ, and our Christological knowledge is mainly derived from the revelations of Logos. Silence is golden in understanding the mystery of the Holy Spirit. The Gospel of John provides valuable insights, but it is important not to dogmatically interpret the text, as it may not accurately reflect the teachings of Scripture. The cumulative evidence of Scripture supports this view. The Paraclete passages, clearly indicates that the Spirit is a person. John’s emphasis, however, is not on the person, but on the work of the Spirit, and it is there that we also should put our emphasis, especially because God was pleased to make us participants in this work (20:21-23). In fact, contrary to the incarnate Logos, the historical realization of the Spirit’s work depends entirely on us. That is, it is not but through us that the Spirit manifests His presence in the world. In His promise of the Paraclete, Jesus referred to Him as “the Spirit of Truth, whom the world cannot receive, because it does not behold Him or know Him.” Then He added, “but you know Him because He abides with you, and will be in you” (14:17). More than a privilege, this is a sacred vocation, to be the instruments through which the Spirit accomplishes His mission on earth (cf. 15:26-27).

Conclusion

the gospel of John presents a concise and well-rounded picture of the person and work of the Holy Spirit. The emphasis seems to be more on the work of the Spirit than His person. The Holy Spirit’s work is depicted as being the Identifier (the dyad) both of Christ and believers, the Medium for new, spiritual birth, is vital for proclaiming and understanding the gospel, is given based on faith in Christ, was unable to come to all believers until Christ’s ascension, and now, having come, He will guide believers into all truth. His ministry to the unbelieving world includes conviction of sin, righteousness, and judgment.

Bibliography

Barrett C.K, The Gospel According to St John, London: SPCK, 1955.
Brown E. Raymond, An Introduction to the New Testament, London: Doubleday.
Brown R.E., The Gospel According to John: Chapters 13-21 Anchor Bible Series, Vol 2, Doubleday 1970.
Johnston G., The Spirit-Paraclete in the Gospel of John, Cambridge University Press, 2005.
Kelly J.Anthony, and MoloneyFrancis.J, Experiencing God in the Gospel of John, Paulist Press, 2003.
Ladd G.E., A Theology of the New Testament, London: Lutterworth, 1982.
Philip Abraham, Jesus Tradition in the Johannine Writings, Delhi: Christian World Imprints, 2023.

Footnotes

G. Johnston, The Spirit-Paraclete in the Gospel of John, (Cambridge University Press, 2005), 120.
Abraham Philip, Jesus Tradition in the Johannine Writings,(Delhi: Christian World Imprints, 2023),117-118.
G. E. Ladd, A Theology of the New Testement(London:Lutterworth, 1982),292.
Raymomd E. Brown, An Introduction to the New Tetement,(London:Doubleday),1136.
Brown, An Introduction to the New Tetement,….1136-37.
C. K. Barrett, The Gospel According to St John, (London: SPCK, 1955), 176
Philip, jesus Tradition in the Johannine……124-126.
Philip, jesus Tradition in the Johannin….,117-118.
Raymomd E. Brown, An Introduction to the Newtestement……1145.
Abraham Philip, jesus Tradition in the Johannin….124.
R. E. Brown,The Gospel According to John:Chapters 13-21, (Anchor Bible Series, Vol 2, Doubleday 1970), 1135.
Barrett, The Gospel According to St John…..390-391.
Anthony J. Kelly and Francis J. Moloney, Experiencing God in the Gospel of John, (Paulist Press, 2003), 104.
Kelly and Francis J. Moloney, Experiencing God in the Gospel….313-314.
Kelly and Francis J. Moloney, Experiencing God in the Gospel….314-318.
Brown, An Introduction to the New Testement…….1147.
Philip, Jesus Tradition in the Johannine…., 124-127.

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